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# The Book of Daniel - Number One-Hundred and Forty-Eight

Incwadi kaDaniyeli - Inani Elinye Elinamashumi Alikhulu Amane Anesibhozo

Unveiling the Prophetic Tables: Habakkuk’s Vision and Miller’s Dream

Ukutyhilwa Kweetshathi Zesiprofeto: Umbono kaHabakuki nePhupha likaMiller

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Jeff Pippenger

Published

March 20, 2024

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The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.

Ukwanda kolwazi olumelwe ngumbono woMlambo i-Ulai koko ekugqibeleni kwabhalwa phezu kwamacwecwe amabini kaHabakuki.

> “Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

> “Kudityaniswe neziprofeto ababezithabatha njengezisebenza kwixesha lokuza kwesibini, kwakukho imiyalelo eyayilungiselelwe ngokukodwa imeko yabo yokungaqiniseki nokuxhalaba, kwaye ibakhuthaza ukuba balinde ngomonde elukholweni lokuba oko ngoku kwakumnyama ekuqondeni kwabo kuya kuthi ngexesha elifanelekileyo kucaciswe.”

> “Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

> “Phakathi kwezi ziprofeto kwakukho neso sikaHabakuki 2:1–4 esithi: ‘Ndiya kuma phezu komlindo wam, ndizimise phezu kwenqaba, ndikhangele ukubona oko aya kukuthetha kum, noko ndiya kukuphendula ekukhalinyelweni kwam. Yandiphendula ke iNkosi, yathi, Bhala umbono, uwenze ucace emacwecweni, ukuze abaleke owufundayo. Kuba umbono usengowexesha elimisiweyo, kodwa ekugqibeleni uya kuthetha, ungaxoki; nokuba uyalibazisa, wulinde; kuba uya kufika inene, akayi kulibala. Yabona, umphefumlo wakhe ozidlayo awuthe tye ngaphakathi kuye; kodwa olilungisa liya kuphila ngokholo lwalo.’”

> “As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.

> “Kwangowe-1842 ulwalathiso olwanikelwa kwesi siprofeto lokuba ‘bhala umbono, uwenze ucace emacaleni, ukuze lowo uwufundayo abaleke,’ lwacebisa kuCharles Fitch ukulungiswa kwetshathi yesiprofeto yokubonisa imibono kaDaniyeli neseSityhilelo. Ukupapashwa kwale tshathi kwathatyathwa njengokuzaliseka komyalelo owanikelwa nguHabakuki. Noko ke, ngelo xesha akukho namnye owaphawulayo ukuba ukulibaziseka okubonakalayo ekuzalisekeni kombono—ixesha lokulinda—kubonakaliswa kwakweso siprofeto sinye. Emva kokuphoxeka, esi sibhalo sabonakala sibaluleke kakhulu: ‘Ngokuba umbono uselelixesha elimisiweyo, kodwa ekupheleni uya kuthetha, angaxoki; nokuba uyalibala, mlindele; ngokuba uya kufika inene, akayi kulibala…. Ilungisa liya kuphila ngokholo lwalo.’ Imbambano Enkulu, 391, 392.”

The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.

Amacwecwe amabini kaHabakuki, ngokwesiprofeto, angamangqina amabini. NgokweBhayibhile, amangqina amabini amelwe kukudityaniswa ukuze kumiswe inyaniso.

> But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 8:16.

> Ke ukuba akayi kukuva, hamba naye uthabathe omnye okanye ababini abangakumbi, ukuze ngomlomo wamangqina amabini nokuba mathathu onke amazwi amiselwe. Mateyu 8:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with each other they confirm the truths that were the “jewels” of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the “tarrying time” of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.

Xa iitafile ezimbini zikaHabakuki (iitshathi zobuvulindlela zango-1843 nango-1850) zibekwe phezu kwenye ukuze zithelekiswe, ziqinisekisa iinyaniso ezazizi “amatye anqabileyo” ephupheni likaMiller. Impazamo ka-1843, emelwe kwitafile yokuqala, xa ibekwe phezu kwetafile yesibini, imisela “ixesha lokulibaziseka” lombono. UMiller (umlindi ongumfuziselo waloo mbali) wabuza ukuba yintoni awayemele ayithethe ngexesha lempikiswano yembali yakhe.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Ndiya kuma esilindweni sam, ndizimise phezu kwenqaba, ndikhangele ukuze ndibone oko aya kukuthetha kum, noko ndiya kukuphendula xa ndohlwaywa. Habhakuki 2:1.

The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.

INkosi yayalela uMiller ukuba alibhale phantsi umbono, yaye ephupheni lakhe wabeka ibhokisi eyayiqulethe umbono phezu kwetafile embindini wegumbi lakhe.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Yaza wandiphendula uYehova, wathi, Bhala umbono, uwenze ucace emacwecweni, ukuze lowo uwufundayo abaleke. Habhakuki 2:2.

The tables then identify the tarrying time and the first disappointment.

Iitafile zaza zichonga ke ngoko ixesha lokulibaziseka nokuqala kokuphoxeka.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Kuba umbono usengowexesha elimisiweyo, kodwa ekupheleni uya kuthetha, ungaxoki; nokuba uyalibala, linda wona; ngokuba ngokuqinisekileyo uya kuza, akayi kulibala. Habakuki 2:3.

Then the two classes that are manifested based upon the increase of knowledge are represented.

Emva koko amaqela amabini abonakaliswayo ngokusekelwe ekwandeni kolwazi amelwe.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Yabonani, umphefumlo wakhe ophakanyisiweyo awuthe tye kuye; ke yena ilungisa liya kuphila ngokholo lwalo. Habakuki 2:4.

The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.

Ezo ndidi zimbini zabakhonzi zaziya kubonakaliswa yinkqubo yovavanyo kaDaniyeli isahluko seshumi elinesibini.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Wathi ke yena, Hamba indlela yakho, Daniyeli; ngokuba la mazwi avaliwe, aza atywinwa kude kube lixesha lesiphelo. Baninzi abaya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Daniyeli 12:9, 10.

The “wise” of Daniel are the wise virgins of Matthew twenty-five who were justified by faith, and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.

“Abalumkileyo” bakaDaniyeli ziintombi ezilumkileyo zikaMateyu amashumi amabini anesihlanu ezagwetyelwa ngokholo, yaye abangendawo babezizintombi ezizizidenge ezaphakanyiswa likratshi. Ekupheleni kwephupha likaMiller, amatye anqabileyo amele ioli ekumzekelisweni weentombi ezilishumi, eyayisisigidimi.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.

> “UThixo uyahlaziswa xa singazamkeli izigidimi asithumela zona. Ngaloo ndlela siyala ioli yegolide athe ebeya kuyigalela emiphefumlweni yethu ukuze idluliselwe kwabo basebumnyameni. Xa kufika ubizo oluthi, ‘Yabonani, umyeni uyeza; phumani nimkhawulele,’ abo bangayamkelanga ioli engcwele, abangabugcinanga ubabalo lukaKristu ezintliziyweni zabo, baya kufumanisa, njengeentombi ezizizidenge, ukuba abakakulungeli ukudibana neNkosi yabo. Abanawo, kubo ngokwabo, amandla okufumana loo oli, yaye ubomi babo buyonakala.” Review and Herald, Julayi 20, 1897.

Miller’s jewels in the last days would shine ten times brighter, and both the number ten is a symbol of a test, as is light. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is the testing message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.

Amatye anqabileyo kaMiller ngemihla yokugqibela ayeza kukhanya ngokuphindwe kalishumi ngakumbi, yaye inani elilishumi liluphawu lovavanyo, kwanjengokuba nokukhanya kulunjalo. Ngemihla yokugqibela, emelwe sisiphelo sephupha likaMiller, ukukhanya kwenyaniso okumelwe kwiitafile zikaHabakuki kuvelisa isigidimi sovavanyo, esithi kumzekeliso weentombi ezilishumi sibe sisigidimi sovavanyo sokuKhala kwasezinzulwini zobusuku. Loo nkqubo yovavanyo luphindaphindo lwenkqubo yovavanyo yembali yamaMillerite, kuba umzekeliso weentombi ezilishumi uyaphindwa ngqo ngokupheleleyo 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 ndibhekiselwa kumzekeliso weentombi ezilishumi, ezintlanu kuzo zazinobulumko, zaza ezintlanu zaziziziyatha. Lo mzekeliso uzalisekile yaye uya kuzaliseka ngokuchaneka kwawo onke amabakala awo, kuba unokusetyenziswa okukhethekileyo kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uzalisekile yaye uya kuqhubeka uyinyaniso yangoku kude kube sekupheleni kwexesha.” Review and Herald, August 19, 1890.

The experience of the tarrying time would be repeated to the very letter at the end of Miller’s dream, and his jewels would then shine ten times brighter than the sun, thus identifying that the jewels represent the final test in the parable of the ten virgins. Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter than those who were eating the diet of Babylon. The proud in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk the papacy is used to identify their character.

Amava exesha lokulibaziseka ayeza kuphindwa ngqo ekupheleni kwephupha likaMiller, yaye amatye akhe anqabileyo aya kuthi ngoko akhanye kalishumi ngaphezu kwelanga, ngaloo ndlela kubonakaliswa ukuba loo matye anqabileyo amele uvavanyo lokugqibela emzekelisweni weentombi ezilishumi. Ishumi luphawu lovavanyo, yaye ekupheleni kweentsuku ezilishumi uDaniyeli namadoda amathathu anobuqaqawuli babonakala benobuhle ngakumbi kwaye bondlekile ngakumbi kunabo babesidla ukutya kwaseBhabheli. Abazingcayo kuHabakuki ababebephila ngokuzicingela, kungekhona ngokholo, bakhulisa isimilo saseBhabheli. Kwimbali yamaMillerite baba ziintombi zeBhabheli, yaye kuHabakuki upopu usetyenziswa ukuchaza isimilo sabo.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.

> Yabona, umphefumlo wakhe ophakanyisiweyo awuthe tye ngaphakathi kuye; kodwa olilungisa luya kuphila ngokholo lwalo. Ewe kanjalo, ngenxa yokuba wona ngewayini, ungumntu onekratshi, akahlali ekhaya, owandisa umnqweno wakhe njengelabafileyo, unjengokufa, yaye akanako ukwaneliseka, kodwa uziqokelela kuye zonke iintlanga, azifumbathe kuye zonke izizwe: Aziyi na zonke ezi ukumvusela umzekeliso, nesaci sokumgculela, zithi, Yeha kuye owandisa okungekokwakhe! koda kube nini? nakulowo uzithwalisa udongwe olunzima! Aziyi na ukuvuka ngesiquphe abo baya kukuluma, bavuke abo baya kukuphazamisa, uze ube lixhoba kubo? Ngenxa yokuba uphangile iintlanga ezininzi, yonke intsalela yezizwe iya kukuphanga; ngenxa yegazi labantu, nangenxa yobundlobongela belizwe, besixeko, nabase bonke abahlala kuso. UHabakuki 2:4–8.

The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.”

Inkqubo yokuvavanywa eyehlela iintombi ezinyulu zikaMateyu amashumi amabini anesihlanu ivelisa udidi lwabanquli, abaye baphuhlisa isimilo sokumkani wasentla (upopu), okwanguye namandla awathi “aphanga iintlanga ezininzi.”

> Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.

> Utsho uYehova ukuthi, Khangela, kuza abantu bevela ezweni lasentla, nesizwe esikhulu siya kuvuswa sivela emacaleni omhlaba. Baya kubamba isaphetha nomkhonto; banenkohlakalo, abananceba; izwi labo liyagquma njengolwandle; bakhwela amahashe, bexhotyiswe njengamadoda emfazweni nxamnye nawe, ntombi enguZiyon. Sivile udumo lwako: izandla zethu ziba buthathaka; sibanjwe yintlungu, neentlungu ezifana nezomfazi obelekayo. Musani ukuphuma niye entsimini, ningahambi ngendlela; kuba ikrele lotshaba nokoyika kukuzo zonke iindawo. Ntombi yabantu bam, bhinqa isaka, uziqengqe eluthuthwini; zenzela isililo, ngokungathi kukwenzelwa unyana okuphela kwakhe, ukulila okukrakra kakhulu; kuba umonakalisi uya kusifikela ngesiquphe. Yeremiya 6:22–26.

Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.

Iindidi ezimbini zikaHabakuki zezi: abo bagwetyelwa ngokholo, nabo badlayo basela iimfundiso zaseBhabhiloni. Abo bakwiintsuku zokugqibela zephupha likaMiller abamelwe njengeentombi, basenokuthi nokuba baphuhlise isimilo sikaKristu, baze ngaloo ndlela bamkele itywina likaThixo, okanye baphuhlise isimilo sobupopu baze bamkele uphawu lwerhamncwa.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Ixesha lifikile lokuba ukukhanya okuyinyaniso kukhanye phakathi kobumnyama bokuziphatha. Isigidimi sengelosi yesithathu sithunyelwe ehlabathini, silumkisa abantu nxamnye nokwamkela uphawu lwerhamncwa okanye lomfanekiso walo emabunzini abo okanye ezandleni zabo. Ukwamkela olu phawu kuthetha ukufikelela kweso sigqibo sinye esenziwe lirhamncwa, nokukhuthaza ezo zimvo zifanayo, ngokuchasana ngokuthe ngqo nelizwi likaThixo. Ngabo bonke abalwamkelayo olu phawu, uThixo uthi, ‘Lowo uya kusela naye iwayini yomsindo kaThixo, egalelwe ingaxutywanga endebeni yengqumbo yakhe; aze angcungcuthekiswe ngomlilo nesalfure phambi kweengelosi ezingcwele naphambi kweMvana.’” Review and Herald, Julayi 13, 1897.

The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”

Iintombi ezinyulu ezisela iwayini yaseBhabheli ziya kuthi ekugqibeleni zisele iwayini yengqumbo kaThixo. KuIsaya, amanxila akwaEfrayim abonakalisa ukunxila kwawo kobumfama ngokujika izinto zibe yintloko ezantsi, yaye loo senzo sifanele ukugqalwa “njengodongwe lombumbi.”

The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in 2 Thessalonians, chapter two.

Ukuchongwa “kokuqhubekayo” njengophawu lukaKristu kuguqula inyaniso “yokuqhubekayo” kuyijikelezise ngokupheleleyo, kuba “okuqhubekayo” kuluphawu lukaSathana. Ukuchongwa kukaMiller “kokuqhubekayo” njengobuhedeni kumelwe ngokungqalileyo phezu kweetafile zikaHabakuki. Ukufunyanwa kukaMiller kwesi siqendu esikwabaseTesalonika, esamvumela ukuba aqonde ukuba yayibobuhedeni oba “basuswayo,” ukuze kutyhilwe “umntu wesono” ohleli etempileni kaThixo, yeyona nyaniso iphambili ifumaneka kweyesi-2 kwabaseTesalonika, isahluko sesibini.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Ndaqhubeka ndafunda, kodwa andafumana nelinye ityala apho yona [imihla ngemihla] ifumaneka khona, ngaphandle kwincwadi kaDaniyeli. Ndaza ke [ngoncedo lwe-concordance] ndathabatha loo mazwi ayemi enxulumene nayo, athi, ‘susa;’ uya kuyisusa imihla ngemihla; ‘ukususela kwixesha apho imihla ngemihla iya kususwa khona,’ njl. Ndaqhubeka ndafunda, ndaza ndacinga ukuba andiyi kufumana kukhanya kulo mbhalo; ekugqibeleni ndafika ku-2 Thessalonike 2:7, 8. ‘Kuba imfihlelo yokungabi namthetho sele isebenza; kuphela lowo uthintelayo ngoku uya kuqhubeka ethintela ade asuswe endleleni, aze ngoko lowo ungendawo atyhilwe,’ njl. Ke kaloku xa ndandifikile kuloo ndawo, Owu, indlela inyaniso eyabonakala icace kwaye izukile ngayo! Nantsi ke! Yiyo leyo imihla ngemihla! Kulungile ke ngoku, uPawulos uthetha ukuthini xa esithi ‘lowo uthintelayo ngoku,’ okanye othintelayo? Nge ‘ndoda yesono,’ kunye ‘nongendawo,’ kuthethwa ubuPopu. Kulungile ke, yintoni na ke ethintela ubuPopu ekubeni butyhilwe? Kaloku, bubuhedeni; ke ngoko, ‘imihla ngemihla’ kufuneka ithethe ubuhedeni.” —William Miller, Second Advent Manual, iphepha 66.” Advent Review and Sabbath Herald, Januwari 6, 1853.

The meaning of “the daily” in Thessalonians, which Miller discovered, is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.

Intsingiselo “yemihla ngemihla” kumaThesalonika, awayifumanayo uMiller, yinyaniso eyintloko yale ndima. Xa uPawulos echaza abo bangayithandiyo inyaniso, nabaya kuthi ngenxa yoko bamkele inkohliso enamandla, ngokungathandabuzekiyo uchaza intiyo yenyaniso ngengqiqo ebanzi; kodwa inyaniso ekubhekiswa kuyo ngokungqalileyo kule ndima yile yokuba “eyemihla ngemihla” imele iRoma yobuhedeni.

> The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.

> Isibane somzimba liliso; ngoko ke, ukuba iliso lakho lithe ngqo, umzimba wakho wonke uya kuzala kukukhanya. Ke ukuba iliso lakho libi, umzimba wakho wonke uya kuzala bubumnyama. Ukuba ke ukukhanya okukuwe bubumnyama, bukhulu kangakanani na obo bumnyama! Akukho namnye umntu onokukhonza iinkosi ezimbini; kuba mhlawumbi uya kuyithiya enye, ayithande enye; okanye uya kunamathela kwenye, ayidele enye. Aninakukhonza uThixo nobutyebi. Mateyu 6:22–24.

There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily,” as a symbol of Christ.

Kukho kuphela ukuthanda inyaniso, okanye intiyo yenyaniso. Akukho ndawo iphakathi. Inkohliso enamandla eyehlela iintombi eziziziyatha zikaMateyu amashumi amabini anesihlanu isekelwe ekugatyweni kwazo kokukhanya kweeperile zikaMiller ezimele uvavanyo lokugqibela. Uvavanyo lokugqibela lukaSirayeli wasemandulo lwaluluvavanyo lwakhe lweshumi, yaye iiperile zikaMiller zikhanya ngokuphindwe kalishumi ngakumbi ngemihla yokugqibela. Umfuziselo wokugatywa kweeperile zikaMiller ngu “the daily,” abathi abanxilileyo bakwaEfrayim bayijika bayibeka phezulu-phantsi kwisizukulwana sesithathu soBuvangeli bama-Adventist. “The daily” ngumfuziselo kaSathana wobuhedeni. Abo banxilileyo bazisa iperile yomgunyathi, abayithabatha kubuProtestanti obuwileyo, echaza “the daily” njengomfuziselo kaKristu.

Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.

Ukuqonda kukaMiller ngamatye akhe anqabileyo kwakulinganiselwe yimbali awavuselwa kuyo. Eqinisekile ukuba ukuBuya kweSibini kwakusisiganeko esilandelayo sesiprofeto, inxeba elibulalayo lobupopu ngowe-1798, lalinokumela kuphela ubukumkani basemhlabeni besine nobokugqibela bukaDaniyeli wesibini. UMiller naye wayelinganiselwe ekuqondeni kwakhe “ngemihla ngemihla,” kuba ubungqina bakhe bubonisa ukuba ngokutyhilelwa wakhokelwa kwindlela ethile yokufunda, apho wathi wasebenzisa iBhayibhile yakhe, iCruden’s Concordance, waza wafunda namanye amaphephandaba. Isigqibo sakhe sokufunda ngolo hlobo sasivele nje sangena engqondweni yakhe.

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and [heard] me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.

> “Ngelo xesha leminyaka elishumi elinesibini ndandingu-deist, ndafunda zonke iimbali endandinokuzifumana; kodwa ngoku ndandiyithanda iBhayibhile. Yayifundisa ngoYesu! Sekunjalo kwakusekho inxalenye enkulu yeBhayibhile eyayisemnyameni kum. Ngowe-1818 okanye ngo-19, ndakha ndincokola nomhlobo endandimtyelele, nowayendisazi kwaye [endive] ndithetha ngelo xesha ndandingu-deist, wandibuza, ngendlela enentsingiselo enkulu, wathi, ‘Ucinga ntoni ngalo mbhalo, nangalowa?’ ebhekisa kwimibhalo endala endandiyiphikisa ngexesha ndandingu-deist. Ndaqonda into awayeyenza, ndaza ndaphendula ndathi—Ukuba uya kundinika ixesha, ndiya kukuxelela oko iyakuthetha. ‘Ufuna ixesha elingakanani?’ Andazi, kodwa ndiya kukuxelela, ndaphendula, kuba ndandingakholelwa ukuba uThixo wayenike isityhilelo esingenakuqondwa. Ndandula ke ukuzimisela ukufunda iBhayibhile yam, ndikholelwa ukuba ndinokufumanisa oko kwakuthethwa nguMoya oyiNgcwele. Kodwa kwakamsinya nje emva kokuba ndenze esi sigqibo kwafika engqondweni yam le ngcinga—‘Khawucinge ke xa ufumana isiqendu ongenakusiqonda, uya kwenza ntoni?’ Yandula ke le ndlela yokufunda iBhayibhile yafika engqondweni yam:—Ndiya kuthabatha amazwi ezi ziqendu, ndiwalandele kuyo yonke iBhayibhile, ndize ngale ndlela ndifumane intsingiselo yawo. NdandineCruden’s Concordance, endicinga ukuba yeyona ilungileyo ehlabathini; ngoko ndayithabatha yona neBhayibhile yam, ndahlala etafileni yam yokubhala, ndingafundi nto yimbi, ngaphandle kwamaphephandaba kancinane, kuba ndandizimisele ukwazi oko iBhayibhile yam yayikuthetha. Apollos Hale, The Second Advent Manual, 65.”

Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.

Amatye anqabileyo kaMiller awazange aqondwe kuphela ngendlela yakhe yokufunda, kodwa nangokutyhilwa ngokuthe ngqo okuvela kuThixo.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “UThixo wathumela ingelosi yaKhe ukuba ichukumise intliziyo yomlimi owayengakholelwa eBhayibhileni, ukuze amkhokelele ekuphengululeni iziprofeto. Iingelosi zikaThixo zamtyelela ngokuphindaphindiweyo lowo unyuliweyo, ukuze zikhokele ingqondo yakhe zize zivulele ukuqonda kwakhe iziprofeto ezazisoloko zimnyama kubantu bakaThixo. Ukuqalwa komxokelelwane wenyaniso kwanikelwa kuye, waza wakhokelwa ukuba aphengulule ikhonkco emva kwekhonkco, wada walijonga ngommangaliso nangokuncoma iLizwi likaThixo. Wabona apho umxokelelwane ogqibeleleyo wenyaniso. Elo Lizwi wayelithabathe njengelingaphefumlelwanga ngoku lavuleka phambi kombono wakhe ngobuhle balo nangozuko lwalo. Wabona ukuba inxalenye enye yesiBhalo iyicacisa enye, yaye xa isiqendu esinye sasivaliwe ekuqondeni kwakhe, wafumana kwenye indawo yeLizwi oko kwakusichaza. Walithabatha iLizwi elingcwele likaThixo ngovuyo nangeyona ntlonipho inzulu nokoyika okungcwele.” Early Writings, 230.

When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.

Xa uDade White esithi “uThixo wathumela ingelosi yaKhe” kuMiller, loo nto ichaza ukuba uGabriyeli yayiyeyona ngelosi yathunyelwayo kuMiller, kuba “ingelosi yaKhe” ligama elabelwe uGabriyeli.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Amazwi engelosi athi, ‘NdinguGabriyeli, omi phambi kobuso bukaThixo,’ abonisa ukuba unesikhundla sembeko ephakamileyo ezinkundleni zasezulwini. Xa weza nomyalezo kuDaniyeli, wathi, ‘Akukho namnye umi ngakum kwezi zinto, ngaphandle kukaMikayeli [uKristu] iNkosana yenu.’ Daniyeli 10:21. NgoGabriyeli uMsindisi uthetha kwisiTyhilelo, esithi ‘Wasithumela wasazisa ngengelosi yaKhe kumkhonzi waKhe uYohane.’ IsiTyhilelo 1:1.” The Desire of Ages, 99.

Gabriel and the other angels guided Miller’s “mind and” opened “to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by Divine revelation. The very method he employed to study the Bible just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”

UGabriyeli nezinye iingelosi bakhokela “ingqondo” kaMiller baza “bayivulela ekuqondeni kwakhe imiprofeto eyayisoloko imnyama kubantu bakaThixo.” Umyalezo wakhe awuzange uvele nje kuphela ngendlela yakhe yokufunda, koko wavela nangokutyhilelwa okuNgcwele. Kwangolo hlobo kanye awayelusebenzisa ekufundeni iBhayibhile lwafika engqondweni yakhe. Xa uThixo ezisa inyaniso engqondweni yethu, oko kukutyhilelwa okuNgcwele, ngokwahlukileyo ekufikeni enyanisweni ngenkqubo yokwahlula ngokufanelekileyo iBhayibhile. UMiller wazenza zombini ezo zinto, kodwa ukutyhilelwa okuNgcwele kwakuyinxalenye yendlela uMiller awafikelela ngayo ekuqondeni umxholo “wemihla ngemihla.”

Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between ‘sur’ and ‘rum’ which are both translated as “take away.” He would have not seen the distinction between ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary.”

UMiller ngengazange aqaphele ukutshintshatshintsha kwesini sesibizo kuDaniyeli isahluko sesibhozo, iivesi zethoba ukuya kweleshumi elinesibini, kuba konke awayenako kwakuyiBhayibhile nesivumelanisi samagama esingenalo naluphi na ulwazi ngeelwimi zeBhayibhile. Ngewayengazange awubone umahluko phakathi kuka-‘sur’ no-‘rum’ omabini aguqulelwa ngokuthi “suswa.” Ngewayengazange awubone umahluko phakathi kuka-‘miqdash’ no-‘qodesh’ omabini aguqulelwa ngokuthi “ingcwele.”

He would not have seen the truth of the word ‘tamid’ that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word ‘tamid’ is used in the Bible, but only in the book of Daniel is the Hebrew word ‘tamid,’ used as a noun. ‘Tamid’ is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.

Ngewayengalibonanga inyaniso yegama elithi ‘tamid’ elifumaneka izihlandlo ezilikhulu elinesine eBhayibhileni. Inyaniso awayengenakuyibona (ekwayiyo kanjalo inyaniso awayibonayo), yayikukuba kwezo zihlandlo zilikhulu elinesine apho igama lesiHebhere elithi ‘tamid’ lisetyenziswe eBhayibhileni, kuseNcwadini kaDaniyeli kuphela apho igama lesiHebhere elithi ‘tamid’ lisetyenziswe njengesibizo. ‘Tamid’ ligama lesiHebhere elithetha “okuqhubekayo,” yaye kwiNcwadi kaDaniyeli liguqulelwa ngokuthi “imihla ngemihla”.

Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to “correct” Daniel’s use of the word as a noun. In order to “correct” Daniel, they added the word “sacrifice” to the word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”

Kuphela kwincwadi kaDaniyeli apho eli gama lisetyenziswe njengesibizo, kanti kwezinye izihlandlo ezingamashumi alithoba anesithoba lisetyenziswe njengesihlomelo. Ngenxa yesi sizathu, xa abaguquleli beBhayibhile yeKing James bajamelana noDaniyeli esebenzisa eli gama izihlandlo ezihlanu njengesibizo, logama bonke abanye ababhali beBhayibhile balisebenzisa izihlandlo ezingamashumi alithoba anesithoba njengesihlomelo, banyanzelwa bubunzima bobungqina ukuba “balungise” ukusetyenziswa kukaDaniyeli kweli gama njengesibizo. Ukuze “balungise” uDaniyeli, bongeza igama elithi “idini” kweli gama, baza ngaloo ndlela baguqula isibizo basenza isihlomelo. Kwaye ke, ukuze kulungiswe abaguquleli, uEllen White waphefumlelwa ukuba abhale athi, “ndabona ngokuphathelele kwi-‘Daily,’ ukuba igama elithi ‘sacrifice’ longezwe bubulumko bomntu, yaye alilolombhalo; nokuba iNkosi yanikela imbono echanekileyo yalo kwabo banikela isikhalo seyure yomgwebo.”

Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.

UMiller, ngokobungqina bakhe ngokwakhe, wayefuna ukuqonda “isamkelo semihla ngemihla,” awathi ekugqibeleni wasiqonda kweyesi-2 kwabaseTesalonika. Kodwa kwakhona, ngokobungqina bakhe ngokwakhe, xa wayefuna ukuqonda igama, wayeqwalasela yonke indawo elo gama lisetyenziswe kuyo, yaye elo gama lisetyenziswe amanye amaxesha angamashumi alithoba anesithoba eBhayibhileni. Kanti ke ubungqina bakhe ngokuphathelele “isamkelo semihla ngemihla” kukuba akazange asilifumane kwenye indawo ngaphandle kwincwadi kaDaniyeli, xa wayesithi, “Ndaqhubeka ndafunda, yaye andizange ndifumane namnye omnye umzekelo apho sona [isamkelo semihla ngemihla] sasifumaneka khona, ngaphandle kukaDaniyeli.” UMiller wakhokelwa kwezo ntsika zexabiso kungekuphela nje yindlela yakhe yokufunda, kodwa kwanangesityhilelo sobuthixo awasinikwayo ngolungiselelo lweenengelosi.

This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word ‘rum’ and the other two times it is used with the Hebrew word ‘sur.’ Both words are translated as take away, but ‘rum’ in Daniel chapter eight, verse eleven means to lift up and exalt, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word ‘sur’ means to remove.

Kungenxa yesi sizathu ukuqonda kwakhe “ngoqhubekayo” kwakuchanile, kodwa kunomda. Wayengenakukuqonda ukuba kumatyeli amahlanu “okuqhubekayo” kubhekiselwa kuwo encwadini kaDaniyeli, elinye kumatyeli amathathu apho “okuqhubekayo” “kususwa,” lalimele intsingiselo eyahlukileyo kwezinye ezi zimbini. Ngesinye isihlandlo “okuqhubekayo” kusetyenziswa kunye negama lesiHebhere elithi ‘rum,’ yaye kwezinye ezi zimbini kusetyenziswa igama lesiHebhere elithi ‘sur.’ Omabini la magama aguqulelwa ngokuthi susa, kodwa ‘rum’ kuDaniyeli isahluko sesibhozo, ivesi yeshumi elinanye lithetha ukuphakamisa nokuzukisa, yaye kwisahluko seshumi elinanye, ivesi yamashumi amathathu ananye, nakwisahluko seshumi elinesibini, ivesi yeshumi elinanye, igama elithi ‘sur’ lithetha ukususa.

The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word ‘sur’ in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”

Izazi zezakwalizwi ezidla zize zisele ukutya kwaseBhabheli, ziphikisa zisithi nokuba ususa into okanye nanini na uphakamisa into, zombini zimele uhlobo oluthile lokususwa, ngoko omabini la magama kufuneka aqondwe njenganeentsingiselo ezifanayo. Ziphikisa zisithi amatyeli amathathu athi “imihla ngemihla” “iyasuswa” ahlala ethetha ukususa, yaye ngokwenjenjalo zichaza ukuba uDaniyeli wayengenankathalo ekukhetheni kwakhe amagama. Azikuthethi oko ngokuvakalayo, kodwa ngokutsalela kwisigqibo zifundisa ukuba uDaniyeli wayefanele ukuba wasebenzisa igama elithi ‘sur’ kuzo zonke ezo ziganeko zintathu, kuba ngokutsho kwezi zazi zezakwalizwi kusithiwa wayethetha into enye ngalo lonke ixesha “imihla ngemihla” “yayisuswa.”

They do the same thing with the words ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary,” in verses eleven through fourteen in chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used ‘qodesh’ in all three references, and not used ‘miqdash’ in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to an opposite understanding of the modern theologians.

Benza into efanayo nangamagama athi ‘miqdash’ kunye no-‘qodesh,’ omabini aguqulelwa ngokuthi “ingcwele,” kwiindinyana zeshumi elinanye ukuya kweleshumi elinesine kwisahluko sesibhozo. Kuzo zonke iindawo apho kusetyenziswa khona igama elithi “ingcwele” kwezo ndinyana zine, banyanzelisa ukuba zonke zimele ingcwele kaThixo. Ngokutsalwa kwesigqibo kwakhona, uDaniyeli wayefanele ukuba asebenzise nje u-‘qodesh’ kuzo zontathu ezo ndawo, angasebenzisi u-‘miqdash’ kwindinyana yeshumi elinanye. UMiller ngewayengawuqondanga umahluko phakathi kwala magama, kodwa abafundisi bezakwalizwi banamhlanje bayawuqonda, yaye xa bewuqonda, banyanzelisa ukuba kungavunywa mahluko. Sekunjalo uMiller, owayengawuqondanga umahluko phakathi kwala magama, wafikelela ekuqondeni okuchaseneyo nokwabafundisi bezakwalizwi banamhlanje.

The reality is that Daniel was a careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.

Inyaniso yeyokuba uDaniyeli wayengumbhali ononophelo, owayelwazi ulwimi lwesiHebhere, yaye wagwetywa njengolumke ngokuphindwe kalishumi kunawo onke amanye amadoda azizilumko aseBhabheli. Ukuba kukho nabani na owayelwazi usetyenziso olufanelekileyo lolwimi lwesiHebhere, nendlela olwalufanele ukuchazwa ngayo ngokuchanekileyo kulo mbali uthile, yayinguDaniyeli. Ukuba uDaniyeli wasebenzisa amagama ahlukeneyo, kwakungenxa yokuba ayenzelwe ukuhambisa iintsingiselo ezahlukeneyo, awayezama ngenjongo ukuzimela. Xa kusamkelwa ukusetyenziswa kukaDaniyeli okwahlukileyo kwamagama aguqulelwa ngokuthi “ingcwele” okanye ngokuthi “susa,” axhasa ukuqonda kukaMiller “ngosuku ngalunye,” oko kwaqatshelwa nguMiller kanye kweso sicatshulwa apho uPawulos achaza ukuba abo baluthiyayo inyaniso bamiselwe ukwamkela inkohliso enamandla.

Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are the foolish virgins of Matthew twenty-five, and those whose soul is lifted up in Habakkuk two. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.

Abo bayithiyileyo inyaniso, bakholwa bubuxoki obuzala inkohliso enamandla, bakwamelwa nangabaxilileyo bakwaEfrayim, abamelwa ngokweendidi ezimbini. Olunye udidi bubunkokeli obufundileyo, kanti olunye udidi ngabangafundanga abangayi kuva nto ngaphandle kwoko bakufundiswa ngabafundileyo. Ngabo abo bazimela phantsi kobuxoki, benza umnqophiso nokufa. Zizo iintombi ezizizidenge zikaMateyu amashumi amabini anesihlanu, kwanabo banomphefumlo wabo ophakanyisiweyo kuHabakuki isibini. Ngabo abo balahlayo iinyaniso ezisisiseko zephupha likaMiller, ezikhanya ngokuphindwe kalishumi ngakumbi ekupheleni (zimela uvavanyo lweshumi nolokugqibela lukaSirayeli wale mihla), njengoko kuchazwe ngokomfuziselo luvavanyo lweshumi nolokugqibela lukaSirayeli wamandulo.

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

> And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> Wathi uYehova kuMoses, Koze kube nini na aba bantu bendicaphukisa? Koze kube nini na bengandikholwa, ngenxa yayo yonke imiqondiso endiyenzileyo phakathi kwabo? Ndiya kubabetha ngendyikitya yokufa, ndibagxothe ekubeni libe lilifa labo elo, ndize ngawe ndenze uhlanga olukhulu nolunamandla ngaphezu kwabo. Wathi uMoses kuYehova, AmaYiputa aya kukukuva oko, ngokuba wabanyusa aba bantu phakathi kwawo ngamandla akho; aze akuxelele oko kubemi beli lizwe; ngokuba beve ukuba wena, Yehova, uphakathi kwaba bantu, ukuba wena, Yehova, ubonakala ubuso ngobuso, nokuba ilifu lakho limi phezu kwabo, nokuba uhamba phambi kwabo emini ngentsika yelifu, nasebusuku ngentsika yomlilo. Ke ngoku, ukuba uthe wababulala bonke aba bantu njengomntu omnye, iintlanga ezive udumo lwakho ziya kuthetha, zisithi, Ngenxa yokuba uYehova engabanga nako ukubangenisa aba bantu ezweni awabafungelayo, ngenxa yoko ubabulele entlango.

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.

> Ke kaloku ngoku, ndiyakubongoza, amandla eNkosi yam mawabe makhulu, njengoko watshoyo, usithi, INkosi inomonde, inenceba enkulu, ixolela ubugwenxa nesono, kodwa ayiyi nakanye ibagwebe njengabangenatyala abanetyala; ivelela abantwana ngobugwenxa boothixo ukuya kwisizukulwana sesithathu nesesine. Khawuxolele, ndiyakubongoza, ubugwenxa baba bantu ngokobukhulu benceba yakho, njengoko ubaxolele aba bantu, kususela eYiputa kude kube ngoku. Yathi iNkosi, Ndixolele ngokwelizwi lakho; kodwa inene, njengoko ndihleli ndiphila, umhlaba wonke uya kuzaliswa bubuqaqawuli beNkosi. Ngokuba bonke abo bantu balibonileyo uzuko lwam, nemimangaliso yam endayenzayo eYiputa nasentlango, bandilinga ngoku ezi zihlandlo zilishumi, abakuliphulaphulanga izwi lam; inene abasayi kulibona ilizwe endalifungela ooyise babo, kungekho namnye kubo abandicaphukisayo oya kulibona; kodwa umkhonzi wam uKalebhi, ngenxa yokuba wayenomoya wumbi kuye, wandilandela ngokupheleleyo, yena ndiya kumngenisa ezweni awangena kulo; nenzala yakhe iya kulidla ilifa. Numeri 14:11–24.

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