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# The Book of Daniel - Number Sixty-Three

Incwadi kaDaniyeli - Inombolo Amashumi Amathandathu Anesithathu

Beyond Miller’s Charts: Islam, the Investigative Judgment, and the Final Testing

Ngaphaya Kweetshathi zikaMiller: i-Islam, uMgwebo woPhando, noVavanyo lokuGqibela

Author

Jeff Pippenger

Published

January 27, 2024

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We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.

Sazisiwe ukuba, “UThixo wakhokela ingqondo kaWilliam Miller kwiziprofeto waza wamnika ukukhanya okukhulu ngencwadi yeSityhilelo.” UMiller wathintelwa yimbali awayevuselwa kuyo ukuba akuqonde “ukukhanya okukhulu” okufumaneka kwizahluko zeshumi elinesibini, ishumi elinesithathu, ishumi elinesithandathu, ishumi elinesixhenxe neshumi elinesibhozo zeSityhilelo, kuba ezo zahluko zazichaza umsebenzi wezikumkani zesiprofeto awayengenakuwubona ngokwembono yakhe yembali.

The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.

Ukukhanya awanikwa uMiller encwadini yesiTyhilelo yayikukumaBandla, amaTywina, neeXilongo, yaye ziixilongo ezintathu zokugqibela, ezichongwa njenge “Ishwangusha ezintathu,” ezimelweyo phezu kweetafile ezimbini zikaHabakuki. “Ukukhanya okukhulu,” awanikwa uMiller encwadini yesiTyhilelo, kuphathelele indima yobuSilamsi kwisiprofeto seBhayibhile. Sekunjalo kwanolo “khanyiso lukhulu” lwalunemida ngenxa yemeko yakhe yembali.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “AmaBandla asixhenxe aseAsiya ayimbali yebandla likaKristu kwiimo zalo ezisixhenxe, kuzo zonke iindlela zalo ezijikajikayo, kuko konke ukuchuma nokuhlangabezana nobunzima kwalo, ukususela kwimihla yabapostile kuse kude kube sekupheleni kwehlabathi. Iitywina ezisixhenxe ziyimbali yezenzo zamagunya nookumkani bomhlaba phezu kwebandla, nokukhuselwa kwabantu bakhe nguThixo ngalo elo xesha linye. Amaxilongo asixhenxe ayimbali yezigwebo ezisixhenxe ezikhethekileyo nezinzima ezathunyelwa phezu komhlaba, okanye ubukumkani baseRoma. Kanti nezitya ezisixhenxe zizibetho ezisixhenxe zokugqibela ezathunyelwa phezu kweRoma yoBupopu. Zixutywe nezi nezinye iziganeko ezininzi, ezilukwe ngaphakathi njengeemilambo engamasebe, zizalisa umlambo omkhulu wesiprofeto, de ekugqibeleni konke kusiphelela elwandle lukanaphakade.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “Oku, kum, sisicwangciso sesiprofeto sikaYohane encwadini yesiTyhilelo. Kwaye umntu onqwenela ukuyiqonda le ncwadi, umele abe nolwazi olubanzi nolunzulu ngezinye iindawo zelizwi likaThixo. Imifuziselo nezikweko ezisetyenziswe kwesi siprofeto, azichazwanga zonke kuso ngokwaso, kodwa zimele zifumaneke kwabanye abaprofeti, zize zichazwe kwezinye iindinyana zesiBhalo. Ngoko ke kuyacaca ukuba uThixo ucebe ukufundwa kwesiBhalo siphela, kwanokuba kufunyanwe ulwazi olucacileyo lwayo nayiphi na inxalenye.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.

Qaphela ukuba uMiller wayeziqonda izibetho ezisixhenxe zokugqibela njengezigwebo ezisixhenxe phezu kweRoma yobupapa. Wayengenako ukuqonda ukuba iRoma yobupapa yanikwa inxeba elibulalayo elaliza kuphiliswa. Wawavuma amaxilongo asixhenxe “njengembali yezigwebo ezisixhenxe ezikhethekileyo nezinzima ezathunyelwayo phezu komhlaba, okanye ubukumkani bamaRoma,” kodwa wayengenako ukuqonda umahluko phakathi kobukumkani beRoma yobuhedeni neRoma yobupapa. Ngoko ke, amandla akhe okubona umahluko phakathi kwamaxilongo amane okuqala namaxilongo amathathu okugqibela ayelinganiselwe.

Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.

UMiller akazange akwazi ukuqonda ukuba izigwebo ezaziziswe nxamnye neRoma, zaziyimpendulo kaThixo kunyanzeliso lweCawa, kuba amaMillerite ayesanqula ngeCawa kwimbali yawo. UMiller wayechanekile ekuqondeni ukuba amaxilongo ayeyizigwebo phezu kweRoma, kodwa isizathu esithile sokuba ezo zigwebo zaziswe, kwanokwahluka phakathi kwamaXilongo amane okuqala namathathu okugqibela, sasilinganiselwe, okanye sasingekho kwaphela. Ngaloo mbono ulinganiselweyo, “igugu” leentlekele ezintathu zobuSilamsi lalisabandakanyiwe kwiitshathi ezazikhokelwa sisandla sikaThixo, yaye akufanele zitshintshwe.

Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.

Ukuqonda okukhanyiselweyo kwenza umfundi “osisilumko” wesiprofeto aqonde ukuba uThixo akazange aphefumlele kuphela amadoda angcwele abhala iBhayibhile, kodwa Walawula kananjalo nomsebenzi wamadoda aguqulela iBhayibhile yeKing James, yaye Ucacisa ngokukodwa ukuba Wasebenzisa olo hlobo lunye lokongamela kobuthixo ekuvelisweni kweetshathi ezimbini ezingcwele.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.

“Ubucwebe” bukaMiller bamaxilongo esihlanu, esithandathu nelesixhenxe (ubuSilamsi), bukhanya ngokuphindwe kalishumi ngakumbi ngemihla yokugqibela, kuba buchaza umxholo weSikhalo sokugqibela saphakathi kobusuku. Umxholo weSikhalo saphakathi kobusuku kwimbali yamaMillerite wawungumhla wokugqitywa kwamaxesha esiprofeto, yaye ngale ngqiqo umyalezo “weSikhalo saphakathi kobusuku” wemihla yokugqibela (ongumyalezo wobuSilamsi wesibetho sesithathu), ufuziselwe ngumhla wama-22 Oktobha 1844. Loo mhla kwimbali yamaMillerite ufuzisela umthetho weCawe osondeleyo ukuza, yaye zombini, umhla wama-22 Oktobha 1844, nomthetho weCawe, zazifuziselwe ngumnqamlezo, owawusisiphelo sokuNgena kukaKristu koLoyiso.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.

“Ubucwebe” bukaMiller beeXilongo zesihlanu, zesithandathu nezesixhenxe (ubuSilamsi), bukhanya ngokuphindwe kalishumi ngakumbi ngemihla yokugqibela, kuba buchaza ubuSilamsi ngokuvumelana nomxholo wentshukumo yokuvuselela yokugqibela yemihla yokugqibela, obunguSilamsi boYeha besithathu. Ngako oko, njengomxholo wentshukumo yokugqibela yokuvuselela yabaliwaka elinamakhulu amane anamashumi amane anesine, ubuye wafaniswa kwangaphambili ngumxholo wentshukumo nganye yokuvuselela eyandulelayo, nokuba ibingumxholo “wovuko” kwintshukumo yokuvuselela kaKristu, umxholo “wexesha lesiprofeto” kwimbali yamaMillerite, umxholo “wetyeya kaThixo” kwintshukumo yokuvuselela kaDavide okanye umxholo “womnqophiso” kwintshukumo yokuvuselela kaMoses.

Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!

Nokuba sisiganeko somnqamlezo, umhla wama-22 kuOktobha 1844, okanye imixholo eyahlukeneyo yeentshukumo zenguquko, wonke umhla nomxholo wawumela umbuzo wovavanyo wobomi nokufa kwisizukulwana saloo xesha. “Igugu” likaMiller leeZibetho ezintathu zobuSilamsi lingumbuzo wovavanyo wobomi nokufa, njengoko limelwe kumzekeliso weentombi ezilishumi ngokubhekiselele “kwioyile.” Amagugu kaMiller ekuqaleni kwephupha lakhe akhanya njengelanga, kodwa ekupheleni kwephupha lakhe akhanya “ngokuphindwe kalishumi ngakumbi.” Amagugu kaMiller ayefana neparafini (ioyile yesibane) kwimbali yamaMillerite, kodwa namhlanje loo magugu ayizibaso zeerokethi!

The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.

AmaMillerite aqonda, aza alisebenzisa ngokuchanekileyo, isiprofeto sexesha se-Islam sesishwangusha sesibini, esazalisekiswa ngomhla we-11 Agasti 1840, kodwa ukuqonda kwawo isishwangusha sesithathu, esiliXilongo leSixhenxe, kwakungakwazi ukubona isishwangusha sesithathu sisiza njengomgwebo phezu kobukumkani besithandathu besiprofeto seBhayibhile, kuba babengabubonanga ubukumkani besihlanu, singasathethi ke ngobukumkani besithandathu besiprofeto seBhayibhile. Kanti ke “ukukhanya okukhulu” ngeSityhilelo okwanikwa uMiller kuya kukhanya ngokuphindwe kalishumi ngakumbi kwi-“Midnight Cry” yemihla yokugqibela.

The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.

Iinyaniso ezimelwe kwiitafile ezimbini zikaHabakuki, ngokusisiseko, ziinyaniso ezazalisekiswa kwimbali edlulileyo. Iitshathi zisekelwe kwiziprofeto zexesha uMiller awakhokelwayo ukuba aziqokelele, yaye zonke ezo ziprofeto zexesha zazisele zigqityiwe ngowe-1844. Ezo ziprofeto zexesha ziya kukhanya ngakumbi ngemihla yokugqibela, kuba ziya kubonakala zichanekile namhlanje kanye njengoko zazinjalo kwimbali yamaMillerite, kodwa azinazo izibikezelo zexesha ezithe ngqo zemihla yokugqibela. Noko ke, zibonelela ngeentlobo zesiprofeto eziphindaphindayo zeembali ezazizimelwe ngazo kwixesha elidlulileyo, kodwa ngeembalasane ezimbalwa zikaMiller, izibikezelo zexesha elizayo zimelwe ngokuthe ngqo.

The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.

Umsebenzi kaKristu kwingcwele yasezulwini owaqalayo ngowe-1844, uyaqhubeka de ugqitywe loo msebenzi. Isiprofeto seentsuku ezingamawaka amabini anamakhulu amathathu, nomsebenzi wokuhlanjululwa esawuchongayo, sisahleli “sikwinkqubo yokuzaliseka,” njengoko uDade White esitsho ngemiLambo i-Ulai ne-Hiddekel, ngoko ke eso siprofeto sinokuzaliseka ekupheleni kwehlabathi.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Ukukhanya uDaniyeli akwamkelayo kuThixo wanikwa ngokukhethekileyo le mihla yokugqibela. Imibono awayibonayo ngasemilanjeni yaseUlai naseHiddekel, imilambo emikhulu yaseShinare, ngoku isekwinkqubo yokuzaliseka, yaye zonke iziganeko ezaxelwayo kungekudala ziya kwenzeka.” Testimonies to Ministers, 112.

Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.

Iinxalenye zemibono kaDaniyeli izahluko zesixhenxe nezesibhozo, esezi tafile zimbini, zisaza kuba zisesizayo, kuba zombini zichaza umsebenzi wengcwele kaKristu. Sekunjalo, iimbali zobukumkani besiprofeto seBhayibhile kwezo zahluko zimbini ziphela ngokuba iRoma yobupopu ifumane inxeba layo elibulalayo. “Ilitye” “elinqanyulwe entabeni kungekho zandla”, nobukumkani besibhozo bukaDaniyeli isahluko sesibini, kusezesizayo. Kodwa inkoliso yoko imelwe kwezo tshathi ngokunxulumene noDaniyeli izahluko zesibini, zesixhenxe nezesibhozo sele izalisekile.

The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.

Umsebenzi kaKristu engcweleni, noYeha lwesithathu lweSilamsi, zezona zifundo zimbini ezimele imbali yesiprofeto engaphaya kwexesha lamaMillerite. Kunye nezo zihloko zimbini, kukho imbali yemihla yokugqibela efaniswa xa ezo tshathi zimbini zidityaniswa phezu komgca omnye. Xa kusenziwa oko, ukuphoxeka kokuqala kuka-1843, njengoko kumelwe kwitshathi yokuqala, kufumana ukulungiswa kwako kwitshathi yesibini. Xa zidibene zivelisa zize zichaze “imbali efihlakeleyo” yeendudumo ezisiXhenxe, ngoku etyhilwayo ngokunxulumene nokutyhilwa kwesiTyhilelo sikaYesu Kristu.

That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.

Loo “mbali ifihlakeleyo” yakhiwe phezu “kwenyaniso,” ezizezi oonobumba abathathu besiHebhere abathi, xa bedityanisiwe, benze igama elithi “inyaniso.” Elo gama lenziwa ngoonobumba bokuqala, beshumi elinesithathu, nabokugqibela boonobumba besiHebhere, yaye limela uYesu kungekuphela njengaye oyiNyaniso, kodwa kwananjengoAlfa no-Omega. Le “mbali ifihlakeleyo” iqala yaye iphele ngokuphoxeka, yaye inemvukelo embindini, kuba “ishumi elinesithathu” linani elimele imvukelo.

The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.

Unyaka ka-1843, oboniswe kwitshathi yokuqala, uchonga ukuphoxeka kokuqala nokufika kwexesha lokulibazisa. Ixesha lokulibazisa likhokhela ekufikeni kwesigidimi seMidnight Cry, apho imvukelo yeentombi ezizizidenge ibonakaliswa khona. Isigidimi seMidnight Cry sandula ke ukuvakaliswa kwada kwafikelela ukuphoxeka kokugqibela. Loo “mbali ifihlakeleyo” yeMidnight Cry iyaphindwa (de kube kanye nangokupheleleyo) ngemihla yokugqibela.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ndihlala ndikhunjuzwa ngomzekeliso weentombi ezilishumi, ezintlanu zazo zazineengqondo, zathi ezintlanu zaba zizizidenge. Lo mzekeliso uzalisekile yaye uya kuzaliseka ngokungqinelana ngqo nalo lonke igama lawo, kuba usebenza ngokukhethekileyo kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uye wazaliseka yaye uya kuqhubeka uyinyaniso yangoku kude kube sekupheleni kwexesha.” Review and Herald, Agasti 19, 1890.

When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.

Xa iqondwa ngokuchanekileyo, ingxelo engaphambili ichaza ukuba ekuphela kweqela labantu ngemihla yokugqibela abanethuba lokuba babe ziintombi ezizizidenge okanye ezizizilumko, ngabantu abangaphakathi kwiqela elithe lahlangabezana nokudana. Oko kudana kuko okuvelisa ixesha lokulibaziseka, yaye umzekeliso “owafezekayo nowuya kufezekiswa kanye ngokweleta nganye” usekelwe kwiziphumo eziveliswa ngaphakathi kwiintombi ngexesha lokulibaziseka eliqala ngokudana. Oko kudana okwabulala “amangqina amabini” esitratweni sesixeko, kwaze kwawathoba aba ngamathambo afileyo, omileyo, entilini yokufa, kwenzeka ngomhla we-18 kuJulayi, 2020. Ubu-Adventist, ubukhulu becala, abuzange bubandakanyeke kolo kudana. Ukuba bekukho nto, babhiyozela eso siprofeto singaphumelelanga lo gama “amangqina amabini” elele ebulewe esitratweni. Kanye ngokweleta nganye kuthetha “kanye ngokweleta nganye”.

In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.

Kwimbali yamaMillerite, abantu bomnqophiso wangaphambili (ubuProtestanti), babhiyozela uqikelelo olungazange luzaliseke luka-1843 (ukudana kokuqala), yaye ngelo xesha amaProtestanti agqitha kwimida yexesha lawo lovavanyo lobabalo. Ixesha lovavanyo laqala ngo-Agasti 11, 1840, xa ingelosi enamandla yeSityhilelo seshumi yehla ekuzalisekeni kwesiprofeto sexesha soYeha lwesibini (iSilamsi). AmaProtestanti asala isiprofeto sexesha ekudanisweni kokuqala, kuba uqikelelo olwalunempazamo lwabanika isizathu sokuba bangabi saphanda inyaniso. Umxholo wazo zonke iimpawu zendlela kwimbali yamaMillerite yayikukuthi “isiprofeto sexesha”.

On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.

Ngomhla we-11 kuSeptemba, 2001, ingelosi yesiTyhilelo seshumi elinesibhozo yehla ekuzalisekeni kwesiprofeto soYishwangusha lwesithathu (ubuSilamsi). Umxholo wazo zonke iimpawu zendlela ngemihla yokugqibela ubuSilamsi. Ukuphoxeka kokuqala kuphawula ukuphela kokuhlanjululwa kwabantu bomnqophiso wangaphambili, njengoko abantu bomnqophiso wangaphambili ngelo xesha banikwa isingxengxezo sokungabi saphanda inyaniso. Ixesha lokuvavanywa laza laqalisa ke ngoko “kwiintombi” zemihla yokugqibela, kuba ukuvavanywa kwabantu bomnqophiso wangaphambili okwaqala ngokuhla kwengelosi, kwaphela ekuphoxekeni kokuqala. Ngaloo ndlela, ukuvavanywa kwabo bamelwe njengeentombi kwaqalisa, yaye loo nkqubo yokuvavanywa ekugqibeleni iya kubonakalisa ukuba ezo ntombi ziziiyatha okanye zizizilumko.

Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.

Phakathi kokudana kokuqala nokokugqibela kukho umyalezo weSikhalo sangoBusuku. Umxholo womyalezo weSikhalo sangoBusuku kumaMillerite wawungowokuba “lixesha”, yaye umxholo womyalezo weSikhalo sangoBusuku kwimihla yokugqibela ngu “Islam”. Ephupheni likaMiller uvuswa ngesikhalo, yaye ngelo xesha amatye akhe anqabileyo akhanya ngokuphindwe kalishumi ngakumbi kunokuba ayekhe akhanya ngaphambili. Amatye anqabileyo aseemitshatini achaza ngokuthe ngqo isiprofeto semihla yokugqibela ngu Islam nomgwebo wophando. Ngaloo ndlela, izilingo “zomyalezo” weSikhalo sangoBusuku nelo “lamava” amelwe ngumgwebo wophando, azikho kubantu bomnqophiso wangaphambili, koko zikubo abo bazibiza ngokuba ziintombi zokugqibela.

The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.

Umzekeliso ovelayo xa zombini iitshathi zihlanganiswe kunye, ochaza imbali yokusuka kokokuqala ukuya kokokugqibela ukudana, ubonisa ukuba ngexesha apho kusenzeka “imbali efihlakeleyo” yeeNdudumo eziSixhenxe, umsebenzi wokugqibela womgwebo wophando uyafezekiswa. Loo msebenzi wokugqibela kukutywinwa kwekhulu elinamashumi amane anesine amawaka, yaye wenzeka ngexesha “lamaxesha obunzima” kaDaniyeli isahluko sesithoba, ngexesha lokucaphukiswa kweentlanga kwisiTyhilelo isahluko seshumi elinanye, lokubanjwa “kwemimoya emine” kwisiTyhilelo isahluko sesixhenxe, “lokumiswa komoya onamandla ngemini yomoya wasempuma,” kuIsaya isahluko samashumi amabini anesixhenxe, kwanokuthintelwa kwe “hashe elinomsindo elifuna ukuqhawuka lizise ukufa nentshabalalo” phezu kwehlabathi. Bonke aba bangqina besiprofeto bamele ubuSilamsi boYeha lwesithathu, njengoko bumelwe kwiitshathi ezingcwele.

The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.

Izinto ezintathu eziphambili zeetshathi ezimbini ezingcwele zikaHabakuki ezithe ngqo zithetha ngeziganeko ezazisesezayo ngexesha lokupapashwa kweetshathi, kukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka, ubuSilamsi, nokuzaliseka komzekeliso weentombi ezilishumi. Ezi tshathi zibonakalisa inkqubo yokuvavanywa nokutywinwa kokubini “yamava” kunye “nesigidimi.” Amava ayimfuneko kwintombi esisidenge ngu “uKristu kuni, ithemba lozuko”, nto leyo emela ukugqibelela okumelwe ngamakhulu alikhulu anamashumi amane anesine amawaka.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.

> Kwanemfihlelo ebifihlakele kwizizukulwana nakumaxesha onke, kodwa ngoku ibonakalisiwe kwabangcwele bakhe; abo uThixo athande ukubazisa ukuba buyintoni na ubutyebi bozuko bale mfihlelo phakathi kweeNtlanga; enguKristu kuni, ithemba lozuko; esimmemezayo thina, silumkisa wonke umntu, sifundisa wonke umntu ngabo bonke ubulumko; ukuze simveze wonke umntu efezekile kuKristu Yesu. Kolose 1:26–28.

The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.

Amawaka alikhulu anamashumi amane anesine amawaka amelwe njengeqela labantu abaphume “ekuthinjweni”. Ukuthinjwa okumeleke ngokungqalileyo encwadini yeSityhilelo kukuthinjwa kokuba abafileyo esitalatweni iintsuku ezintathu nesiqingatha, njengoko kumelwe kwiSityhilelo isahluko seshumi elinanye. Ukuthinjwa kokufa okufuziselayo kumela “amaxesha asixhenxe” eLevitikus amashumi amabini anesithandathu, yaye oko kuthinjwa kufuna ukubonakaliswa kwenguquko, njengoko kubonisiwe ngumthandazo kaDaniyeli, kwisahluko sesithoba.

When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.

Xa amathambo omileyo abafileyo ebuyiselwa ebomini, aphakanyiswa ngoko nangoko njengomqondiso “ensign”. Ekufeni ayengenaye uKristu ngaphakathi kubo, ithemba lozuko. Inxalenye yenguquko yabo ebifuneka yayikukuvuma kwabo ukuba babehambe ngokuchasene noThixo, nokuba noThixo wayehambile ngokuchasene nabo. Xa behlangabezana neemfuno ezichongwe ngokwesiprofeto, uKristu ke “uza ngesiquphe etempileni yaKhe”, yaye “amava” ayafunyanwa afunekayo ukuze umntu abe lilungu lomqondiso othi ngoko uphakanyiswe.

The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.

“Amava” abonakaliswayo xa ezo tshati zimbini zidityaniswa, azalisekiswa ngumsebenzi wokugqibela kaKristu kwingcwele yasezulwini. Loo “mava” amelwa ngumbono we-“mareh”, ongumbono “wokubonakala”. “Isigidimi” esifunekayo ngumbono we-“chazon”, wembali yesiprofeto. Eso “sigidimi” sichongwa njengesigidimi somgwebo osondelayo kaThixo phezu kwehlabathi elinemvukelo, oziswa yi-Islam yoBubuhlungu besithathu.

In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.

Ngo-1856, iNkosi yafuna ukugqibezela ukwakhiwa kwakhona kweYerusalem yokomoya kubu-Adventism. Phantsi kokufika kweengelosi ezintathu ukusukela ngo-1798 kuse ukuya ku-1844, itempile yamaMillerite yayakhiwe phezu kweziseko, ezimelwe “njengamatye anqabileyo” ephupheni likaMiller, njengoko zimelwe ziinyaniso zesiprofeto kwiitshathi ezimbini zoovulindlela (1843 no-1850) ezazalisekisa isahluko sesibini sikaHabakuki. Waza ke wabakhokela abantu baKhe ukuba bakhe udonga lomthetho waKhe weSabatha yosuku lwesixhenxe, wabuyisela bona “ezindleleni zamandulo” zakwaSirayeli wakudala ukuze kugqitywe umsebenzi “wesitrato sokuhamba kuso”. KODWA, indlela endala yayiquka imfundiso, isiprofeto, esasenzelwe ukubavavanya nokubahlula. Ngo-1863, ubu-Adventism baluphumelela kakubi uvavanyo lwe “zihlandlo ezisixhenxe”, baza baqalisa ukubhadula entlango yaseLawodike.

October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.

Umhla wama-22 kuOktobha, 1844, ufuzisela umthetho weCawa oza kufika kungekudala, yaye ngexesha lomthetho weCawa kuya kufezekiswa umsebenzi omelwe yiminyaka engamashumi amane anesithoba wokugqibezela isitalato nodonga ngamaxesha eembandezelo, njengoko kuchongiwe nguDaniyeli.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Yazi ke ngoko, uqonde, ukuba ukususela ekuphumeni komyalelo wokubuyisela nokwakha iYerusalem, kude kuse kuMesiya iNkosana, kuya kuba ziiveki ezisixhenxe, neeveki ezingamashumi amathandathu anesibini; isitalato siya kuphinda sakhiwe, nodonga kwakhona, kwanamaxesha obunzima. Daniyeli 9:25.

All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.

Bonke abaprofeti bayavumelana omnye nomnye, yaye “amaxesha embandezelo” kaDaniyeli nawo achongwa kwesi sicatshulwa esivela kwi-Early Writings ebesikhe saqwalasela.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Ngelo xesha, ngoxa umsebenzi wosindiso usondelela ekupheleni, imbandezelo iya kube isiza phezu komhlaba, kwaye iintlanga ziya kuba nomsindo, kanti ziya kubanjwa ukuze zingawuthinteli umsebenzi wengelosi yesithathu. Ngelo xesha ‘imvula yasemva kwexesha,’ okanye ukuhlaziywa okuvela ebusweni beNkosi, iya kuza, ukuze inike amandla ilizwi elikhulu lengelosi yesithathu, yaye ilungise abangcwele ukuba beme ngexesha laxa izibetho ezisixhenxe zokugqibela ziya kuthululwa.” Early Writings, 85.

We will continue this study in the next article.

Siza kuqhubeka esi sifundo kwinqaku elilandelayo.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Kangangexesha abo bavuma inyaniso besakhonza uSathana, isithunzi sakhe sesihogo siya kuzinqamla iimbono zabo ngoThixo nezulu. Baya kuba njengabo balahlekelwe luthando lwabo lokuqala. Abanakuzibona izinto eziyinyaniso zikanaphakade. Oko uThixo asilungiselele kona kubonakaliswe kuZekariya, izahluko 3 no-4, naku-4:12–14: ‘Ndaphinda ndaphendula, ndathi kuye, Yintoni na la masebe mabini omnquma athi ngemibhobho emibini yegolide akhuphe ioli yegolide iphume kuwo? Waza waphendula kum, wathi, Akuyazi na into eziyiyo? Ndathi ke mna, Hayi, Nkosi yam. Wathi yena, Aba ngabo babini bathanjisiweyo, abemi ngakwiNkosi yomhlaba wonke.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “INkosi izele bubutyebi bezixhobo. Ayisweli zixhobo zakusebenza. Kungenxa yokuswela kwethu ukholo, ubukhoboka bethu behlabathi, intetho yethu engaxabisekanga, ukungakholwa kwethu, okubonakaliswa encokweni yethu, apho izithunzi ezimnyama ziqokelelana ngathi. UKristu akatyhilwa ngelizwi okanye ngesimilo njengalo Uthandekayo ngokupheleleyo, nongowokuqala phakathi kwamawaka alishumi. Xa umphefumlo wanelisekile kukuziphakamisa uye ebufeni, uMoya weNkosi unokumenzela okuncinane. Umbono wethu omfutshane ubona isithunzi, kodwa awunakububona ubuqaqawuli obungaphaya. Iingelosi zibambe imimoya emine, emelwe njengehashe elinomsindo elifuna ukuqhawuka lize ligugubhele phezu kobuso bomhlaba wonke, lithwele intshabalalo nokufa endleleni yalo.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ngaba siya kulala kanye emngceleni weli hlabathi lanaphakade? Ngaba siya kuba buthuntu, sibande, sife? Owu, akwaba besinawo emabandleni ethu uMoya nomphefumlo kaThixo uphefumlelwe ebantwini baKhe, ukuze beme ngeenyawo zabo baphile. Sidinga ukubona ukuba indlela imxinwa, nesango licuthe. Kodwa njengoko sidlula esangweni elicutheneyo, ububanzi balo abunamda.” Manuscript Releases, volume 20, 217.

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