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# The Book of Daniel - Number Forty-Six

Incwadi kaDaniyeli - Inombolo Engamashumi Amane Nesithupha

The Rest and Refreshing

Ukuphumula Nokuqabuleka

Author

Jeff Pippenger

Published

January 10, 2024

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Ngubani ayakumfundisa ulwazi? Futhi ngubani ayakumenza aqonde imfundiso? Labo abalunyuliwe ebisini, nabakhishiwe emabeleni. Ngokuba isimiso siyakuba phezu kwesimiso, isimiso phezu kwesimiso; umugqa phezu komugqa, umugqa phezu komugqa; lapha okuncane, laphaya okuncane. Ngokuba ngezindebe ezigingqikayo nangolunye ulimi uyakukhuluma kulesi sizwe. Ayethe kuso: Lokhu kungukuphumula eningaphumuza ngakho okhatheleyo; nalokhu kungukuvuseleleka; nokho abavumanga ukuzwa. Kepha izwi likaJehova laba kubo isimiso phezu kwesimiso, isimiso phezu kwesimiso; umugqa phezu komugqa, umugqa phezu komugqa; lapha okuncane, laphaya okuncane; ukuze bahambe, bawele emuva, baphulwe, babanjwe ogibeni, bathathwe. Ngakho-ke zwanini izwi likaJehova, nina madoda ahlekayo usulu, enibusa lesi sizwe esiseJerusalema. Ngokuba nishilo nathi: Senze isivumelwano nokufa, futhi sivumelene nesihogo; lapho isishayo esichichimayo sidlula, asiyikusifinyelela thina; ngokuba senze amanga isiphephelo sethu, sazifihla ngaphansi kwamanga. Ngakho usho kanje uJehova uNkulunkulu, uthi: Bhekani, ngibeka eSiyoni itshe lesisekelo, itshe elivivinyiweyo, itshe legumbi eliyigugu, isisekelo esiqinileyo; okholwayo akayikushesha. Futhi ngiyakubeka ukwahlulela kube yintambo yokulinganisa, nokulunga kube yisibopho sokumisa mpo; isichotho siyakukhukhula isiphephelo samanga, namanzi achichime phezu kwendawo yokucasha. Nesivumelwano senu nokufa siyakuchithwa, nokuvumelana kwenu nesihogo akuyikuma; lapho isishayo esichichimayo sidlula, khona niyakunyathelwa phansi yiso. Isaya 28:9–18.

In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.

Ngo-1863, amadoda adelelayo ayebusa eJerusalema aqala umsebenzi oqhubekayo wokufihla amagugu kaMiller nokuwafaka esikhundleni ngezinhlamvu zemali ezingezomgunyathi nangamagugu omgunyathi. Ngokwenza kanjalo “enza isivumelwano nokufa,” “enza amanga” aba “yisiphephelo” sawo, futhi “azifihla” “ngaphansi kwamanga.” Kodwa kwakufanele avivinywe ngomyalezo wezinsuku zokugcina “wokuphumula” nowe “kuvuselelwa,” uPetru akhuluma ngawo encwadini yeZenzo.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Kodwa lezo zinto uNkulunkulu ayezibonisile ngaphambili ngomlomo wabo bonke abaprofethi bakhe, ukuthi uKristu wayeyakuhlupheka, uzigcwalisile kanjalo. Ngakho-ke phendukani, niguquke, ukuze izono zenu zesulwe, ukuze kufike izikhathi zokuvuselelwa ezivela ebukhoneni beNkosi; futhi iyakuthuma uJesu Kristu, owayeshunyayelwe kini ngaphambili; yena izulu elimelwe ukumamukela kuze kufike izikhathi zokubuyiselwa kwezinto zonke, uNkulunkulu akhulume ngazo ngomlomo wabo bonke abaprofethi bakhe abangcwele kusukela ekuqaleni kwezwe. Ngokuba uMose washo ngeqiniso koyise ukuthi: INkosi uNkulunkulu wenu iyakunivusela umprofethi kubafowenu, onjengami; yena niyakumlalela kukho konke ayakunisho kini. Kuyakuthi-ke, wonke umphefumulo ongayikumlalela lowo mprofethi uyakuchithwa phakathi kwabantu. Yebo, nabo bonke abaprofethi kusukela kuSamuweli nalabo abalandela emva kwakhe, bonke abakhulumileyo, babike futhi ngalezi zinsuku. Izenzo 3:18–24.

Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.

UPetru uveza ukuthi bonke abaprofethi bakhuluma ngezikhathi zokuphumula nokuna kwemvula yakamuva, kanti u-Isaya uchaza isigaba esenqaba izikhathi zokugcina zokuphumula okwenzeka ekuphethweni kokwahlulela kophenyo, lapho isono sisulwa futhi imvula yakamuva inetha. Ngaleso sikhathi, isigaba esenze isivumelwano sokufa u-Isaya akhuluma ngaso, ngokukaPetru “siyobhujiswa phakathi kwabantu.” USister White uvame ukukhuluma ngalesi sikhathi uqobo sokuphumula nokuvuselelwa kuka-Isaya.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Ingelosi ehlangana ekumemezeleni umlayezo wengelosi yesithathu izokhanyisa umhlaba wonke ngenkazimulo yayo. Lapha kuprofethwa umsebenzi wobubanzi bomhlaba wonke nowamandla angajwayelekile. Ukunyakaza kokufika kukaKristu kweminyaka ka-1840–44 kwakuyisibonakaliso esikhazimulayo samandla kaNkulunkulu; umlayezo wengelosi yokuqala wahanjiswa kuzo zonke iziteshi zobuthunywa emhlabeni, futhi kwamanye amazwe kwaba khona isasasa lezenkolo elikhulu kunawo wonke elake labonwa kunoma yiliphi izwe kusukela eNguqukweni yenkolo yekhulu leshumi nesithupha; kodwa lokhu kuyokwedlulwa ukunyakaza okunamandla ngaphansi kwesixwayiso sokugcina sengwele yesithathu.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Umsebenzi uyakufana nowoSuku lwePhentekoste. Njengoba ‘imvula yokuqala’ yanikezwa, ekuthululweni kukaMoya oNgcwele ekuqaleni kwevangeli, ukuze kuhlume imbewu eyigugu, kanjalo ‘imvula yokugcina’ iyakunikezwa ekupheleni kwalo ukuze kuvuthwe isivuno. ‘Khona siyakukwazi, uma siphikelela ukumazi uJehova: ukuphuma kwakhe kumisiwe njengokusa; futhi uyakuza kithi njengemvula, njengemvula yokugcina neyokuqala emhlabeni.’ Hosea 6:3. ‘Ngakho-ke jabulani, nina bantwana baseSiyoni, nithokoze kuJehova uNkulunkulu wenu, ngokuba uninike imvula yokuqala ngokulinganisela, futhi uyoninisa imvula, imvula yokuqala, nemvula yokugcina.’ Joel 2:23. ‘Ezinsukwini zokugcina, usho uNkulunkulu, ngiyakuthulula uMoya waMi phezu kwayo yonke inyama.’ ‘Kuyakuthi-ke bonke abayakukhuleka egameni leNkosi bayakusindiswa.’ Acts 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Umsebenzi omkhulu wevangeli awuyikuphetha ngokubonakaliswa okuncane kwamandla kaNkulunkulu kunalokho okwawuphawula ekuvulekeni kwawo. Iziprofetho ezagcwaliseka ekuthululweni kwemvula yokuqala ekuqaleni kwevangeli zizophinde zigcwaliseke emvuleni yokugcina ekupheleni kwalo. Nanzi ‘izikhathi zokuhlunyelelwa’ umphostoli uPetru abebheke phambili kuzo lapho ethi: ‘Ngakho-ke phendukani, niguquke, ukuze izono zenu zesulwe, ukuze kufike izikhathi zokuhlunyelelwa ezivela ebukhoneni beNkosi; futhi Yena uyakuthumela uJesu.’ Izenzo 3:19, 20.” The Great Controversy, 611.

The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.

Isivivinyo sisekelwe endleleni yemvula yokugcina, emelwe ngokuthi “umugqa phezu komugqa.” Umlayezo wokuvivinya ulethwa ngabalindi abangab “bolunye ulimi,” abamelwe njengaban “ezindebeni ezingingizayo.” Umlayezo wokuvivinya wemvula yokugcina wawuzolethwa ngabalindi ababengaqeqeshwanga endleleni yobuProthestani obuhlubukayo nobuKatolika, i-Adventism ebuyamukele kuwo wonke umlando wayo wokuhlubuka.

> “The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.

> “Isikhathi asisekude lapho uvivinyo luzofika kuwo wonke umphefumulo. Uphawu lwesilo luzocindezelwa phezu kwethu. Labo abaye, isinyathelo ngesinyathelo, bavumela izimfuno zezwe futhi bavumelana namasiko ezwe, abayikukuthola kunzima ukuvumela ababusi abaphethe, kunokuba bazithobe ekugconweni, ekuhlambalazweni, ezinsongweni zokuboshwa, nasekufeni. Umbango uphakathi kwemithetho kaNkulunkulu nemithetho yabantu. Kulesi sikhathi igolide liyakuhlukaniswa nengcekeza ebandleni. Ukumesaba uNkulunkulu kweqiniso kuyakuhlukaniswa ngokucacileyo ekubonakaleni kwako nasekucwazimuleni kwako okuyize. Izinkanyezi eziningi ebesizibabaza ngenxa yokukhanya kwazo ngaleso sikhathi ziyakucima ebumnyameni. Amakhoba, njengamafu, ayakuthathwa ngumoya, ngisho nasezindaweni lapho sibona khona kuphela izibuya zikakolweni ocebileyo. Bonke abathatha imihlobiso yendlu engcwele, kodwa bengembethe ukulunga kukaKristu, bayakubonakala behlazekile ngobunqunu babo uqobo.

> “When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’

> “Lapho izihlahla ezingenazithelo zigawulwa njengabakhinyabeza umhlaba, lapho izixuku zabazalwane bamanga zehlukaniswa kwabeyiqiniso, khona-ke labo abafihlakeleyo bayokwambulwa babonakale, futhi, ngamahosana, bahlele ngaphansi kwesibhengezo sikaKristu. Labo abebeyizithutha futhi bengazethembi bayoziveza obala ngoKristu nangeqiniso laKhe. Ababuthakathaka kakhulu nabangabazayo ebandleni bayoba njengoDavide—bezimisele ukwenza nokunesibindi sokulingela. Ubusuku buyoba bumnyama ngokwengeziwe kubantu bakaNkulunkulu, izinkanyezi zikhanye ngokugqama ngokwengeziwe. USathane uyobahlupha kabuhlungu abathembekileyo; kodwa, egameni likaJesu, bayophuma bengabanqobi kakhulu. Khona-ke ibandla likaKristu liyobonakala ‘lihle njengenyanga, licace njengelanga, futhi lesabeka njengebutho elinezibhengezo.’”

> “The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.

> “Izinhlamvu zeqiniso ezihlwanyelwa ngemizamo yobuvangeli ziyobe seziqhuma, ziqhakaze, zithele izithelo. Imiphefumulo iyakwemukela iqiniso, eyokhuthazela ekuhluphekeni futhi idumise uNkulunkulu ngokuba ivunyelwe ukuhlupheka ngenxa kaJesu. ‘Emhlabeni niyakuba nosizi; kodwa yibani nesibindi; mina ngilinqobile izwe.’ Nxa isishayo esichichimayo sesidlula emhlabeni, nxa isibhulo sihlanza isibuya sikaJehova, uNkulunkulu uyakuba usizo lwabantu baKhe. Izindondo zikaSathane zingase ziphakanyiswe phezulu, kodwa ukholo lwabamsulwa nabangcwele aluyikwesatshiswa.”

> “Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.

> “U-Eliya wamthatha u-Elisha ekulimeni ngophawu, waphonsa phezu kwakhe ingubo yakhe yokungcweliswa. Ukubizelwa kulo msebenzi omkhulu nowesabekayo kwanikezwa amadoda okufunda nasesikhundleni; ukube la madoda ayezibona emancane emehlweni awo, futhi ethembele ngokuphelele eNkosini, Yona yayiyobahlonipha ngokuphatha isibonakaliso saYo ngokunqoba kuya ekunqobeni. Kodwa bazihlukanisa noNkulunkulu, bazinikela ethonyeni lezwe, iNkosi yabalahla.

> “Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.

> “Abaningi baphakamise isayensi bayilahla ekuboneni uNkulunkulu wesayensi. Kwakungenjalo ngebandla ezikhathini zalo ezimsulwa kakhulu.

> “God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.

> “UNkulunkulu uyokwenza umsebenzi osukwini lwethu okulindelwe wona ngabambalwa kuphela. Uyovusa futhi aphakamise phakathi kwethu labo abafundiswe kakhulu ngokugcotshwa nguMoya waKhe kunangokuqeqeshwa kwangaphandle kwezikhungo zesayensi. Lezi zinsiza akufanele zidelwe noma zigxekwe; zimisiwe nguNkulunkulu, kodwa zinganikeza kuphela iziqu zangaphandle. UNkulunkulu uyobonakalisa ukuthi akancikile kubantu abafundileyo, abazazisayo.” Testimonies, volume 5, 81, 82.

The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.

“Isishayo esichichimayo” siyisifanekiso somthetho weSonto, oqala ngesikhathi sehora lokuzamazama komhlaba okukhulu kweSambulo sikaJohane ishumi nanye. Simelela isikhathi sokuvivinywa somthetho weSonto esiqhubekela phambili.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Izizwe zakwamanye amazwe ziyolandela isibonelo se-United States. Nakuba iyihola ekuqaleni, nokho leyo nhlekelele efanayo iyofikela abantu bakithi kuzo zonke izingxenye zomhlaba.” Testimonies, volume 6, 395.

Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.

Ngaphambi nje komthetho weSonto, izinhlamvu zemali zomgunyathi zephupho likaMiller zikhukhulelwa ziphonswe ngefasitela, njengoba ama-Adventist aseLawodikeya ekhishwe ngomlomo weNkosi. Khona-ke ibandla liyaphakanyiswa libe yisibonakaliso, “lihle njengenyanga, licacile njengelanga, futhi liyesabeka njengempi enamabhanela”. Umlayezo ka-Isaya ophuma “ngolunye ulimi” nangezindebe “ezingingizayo,” umelela labo abavuswayo baphakanyiswe futhi abafundiswa ngokugcotshwa koMoya waKhe kunokufundiswa ngokuqeqeshwa kwangaphandle kwezikhungo zesayensi. Izidakwa zakwa-Efrayimi ziyahluleka esivivinyweni “somugqa phezu komugqa,” ngokuba ukuhlakanipha kwabahlakaniphileyo bazo kunyamalale. Isiprofetho kubo sesibe njengencwadi evaliwe.

The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.

Umlando, ngokukaPetru, bonke abaprofethi kusukela kuSamuweli abakhulume ngawo, unikeza izibonelo eziningana zokubhujiswa kwama-Adventist awenqaba umlayezo wemvula yokugcina; kodwa akusikho ukufa ngokomzimba abakuhluphekayo ngesikhathi somthetho weSonto, kodwa kuwukufa ngokomoya okuhambisana nokwaziswa kweqiniso lokuthi balahlekile kuze kube phakade, njengoba kumelwe izintombi eziyiziwula, ezivuka encwadini ka-Amose ziqaphele iqiniso lokuthi zilahlekile.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Bhekani, izinsuku ziyeza, usho iNkosi uJehova, lapho ngiyothumela indlala ezweni, kungabi yindlala yesinkwa, kungabi ukoma kwamanzi, kodwa kube ukoma kokuzwa amazwi kaJehova; bayakuzulazula besuka kolunye ulwandle beya kolunye, besuka enyakatho kuze kube sempumalanga, begijima benyuka benyuka befuna izwi likaJehova, kodwa bangalitholi. Ngalolo suku izintombi ezinhle nezinsizwa ziyakuphela amandla ngenxa yokoma. Labo abafunga ngesono saseSamariya, bathi, Unkulunkulu wakho uyaphila, O Dani; bathi futhi, Indlela yaseBherishebha iyaphila; labo bayakuwa, bangaphinde bavuke naphakade. Amose 8:11–14.

After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.

Ngemva kokubhekisela ehoreni lomthetho weSonto ngophawu “lwesishayo esichichimayo,” u-Isaya ubhekisa ekwesabeni nasekukhathazekeni okuqhubekayo kwalabo abenza isivumelwano nokufa.

> And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.

> Isivumelwano senu nokufa siyakuchithwa, nesivumelwano senu nesihogo asiyikuma; nxa isishayo esichichimayo sidlula, khona liyakunyathelelwa phansi yiso. Kusukela ngesikhathi siphuma, siyakulithumba; ngoba ekuseni ngezikhathi zonke siyakwedlula, emini nasebusuku; njalo kuyakuba yikuhlupheka kuphela ukuqonda umbiko. U-Isaya 28:18, 19.

The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.

Ukuqonda kokwanda kolwazi okufanekiswa ngamatshe ayigugu kaMiller kuyobe kungasekho kutholakala; kodwa “ukuqonda” kombiko wenhlekelele yomthetho weSonto eliqhubekayo kuyoveza ukuthi isivumelwano sabo nokufa sichithiwe. Labo abaye bazifihla “ngaphansi kwamanga,” bayobe sebebona ukuthi “iNkosi uJehova” yayibeke “eSiyoni itshe lesisekelo, itshe elivivinyiweyo, itshe legumbi elinqabileyo, isisekelo esiqinisekileyo,” kodwa kuyobe sekwephuze kakhulu. Amanga abazifihle ngaphansi kwawo njengoba babeqhubekela emlandweni ayobe esesuswa ngokuphelele. Amaningi alawo manga asobala angabonakala kalula embonweni woMfula i-Ulai.

The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.

AmaMillerite, ngokuvumelana nokuqonda kwawo isahluko sesibili sikaDaniyeli, ahlonza imibuso ekuDaniyeli isahluko sesishiyagalombili njengaleyo mibuso efanayo emelwe esahlukweni sesikhombisa. Umehluko phakathi kwalezi zahluko ezimbili ngukuthi isahluko sesikhombisa simela izingxenye zezombusazwe zemibuso, kanti isahluko sesishiyagalombili simela izingxenye zenkolo zemibuso. Ngenxa yalesi sizathu, uDaniyeli isahluko sesishiyagalombili uvezwa ngamagama ahlobene nendlu engcwele.

Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.

Isahluko sesishiyagalombili sikaDaniyeli sisebenzisa izimpawu zendlu engcwele ukumela imibuso, kodwa zonke izimpawu zendlu engcwele ezivezwa kuleso sahluko zonakele, ngaleyo ndlela zikhomba umehluko phakathi kwenkolo yeqiniso kaKristu nenkolo yamanga kaSathane. Inqama iyisilwane esasetshenziswa njengomnikelo endlini engcwele kaNkulunkulu, kodwa yonke iminikelo yendlu engcwele kwakufanele ibe ngaphelele. Inqama esesahlukweni sesishiyagalombili yayingafanelekele ukusetshenziswa njengomnikelo endlini engcwele kaNkulunkulu, ngoba izimpondo zayo zazingefani.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Khona-ke ngaphakamisa amehlo ami, ngabona; bheka, phambi komfula kwakumi inqama eyayinezimpondo ezimbili; zombili izimpondo zazinde; kodwa esinye sasingaphezulu kwesinye, kanti leso esasingaphezulu savele ekugcineni. Daniyeli 8:3.

A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.

Inqama enezimpondo ezimbili zobude obungalingani ibingeke ivunyelwe njengomnikelo endaweni engcwele kaNkulunkulu, kodwa uphawu alusilo olwenkolo yeqiniso kaNkulunkulu; lungolwenkolo yomgunyathi kaSathane, okuwukukhonza izithombe kobuhedeni. Umbuso olandelayo wamela ngembuzi, nayo engumhlatshelo wasendaweni engcwele, kodwa futhi, imbuzi yayonakalisiwe, ngoba yayinophondo phakathi kwamehlo ayo, ingenakho ukulingana okuphelele okufunwa ngumhlatshelo wasendaweni engcwele.

> And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.

> Kwathi ngisacabanga, bheka, kwafika impongo ivela entshonalanga phezu kobuso bomhlaba wonke, ingawuthinti umhlabathi; futhi leyo mpongo yayinophondo olukhulu phakathi kwamehlo ayo. Danieli 8:5.

Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.

Ekugcineni, uphondo lwembuzi lwaphulwa, kwase kuvela izimpondo ezine, okuyenza nayo ingafaneleki ukuba umnikelo endlini engcwele kaNkulunkulu.

> Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.

> Ngakho impongo yaba nkulu kakhulu; kwathi isanamandla, uphondo olukhulu lwaphulwa; kwase kuvela esikhundleni salo amanye amane avelele, aqondene nemimoya yomine yezulu. Daniyeli 8:8.

Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.

Isahluko sesishiyagalombili sikaDaniyeli siqala ngaphandle kokuba umbuso waseBhabhiloni ubhekiswe kuwo ngophawu. IBhabhiloni, umbuso wokuqala wesiprofetho seBhayibheli, selivele lamiswa ngokweBhayibheli phezu kofakazi ababili besahluko sesibili nesesikhombisa; kodwa esahlukweni sesishiyagalombili iBhabhiloni ifihlwe ngenhloso ukuze kugcizelelwe isici sesiprofetho sobupapa sokwamukela inxeba elibulalayo elagcina seliphulukisiwe. Ngesikhathi esiphakathi kokuthola kwalo inxeba elibulalayo kuze kube yilapho liphulukiswa, ubupapa bufihliwe, noma bukhohlakele, ngokwesiprofetho. Lokhu kufihlwa kwaphinde kwavezwa ngokususwa kombuso kaNebukadinesari bese kamuva ubuyiselwa.

Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.

Isahluko sesishiyagalombili sikaDaniyeli siqala ngophawu oluqondile lombuso wesibili ngokwethula inqama emele umbuso wamaMede namaPheresiya, elandelwa yimbuzi eyonakele emele umbuso waseGrisi. Khona-ke, kusukela komunye wemimoya emine umbuso waseGrisi owawuhlakazekele kuyo ngezimpondo zawo ezine, uDaniyeli ubona uphondo oluncane olumele umbuso wesine waseRoma. Uphondo oluncane lumelela zombili izigaba zaseRoma, ezivezwa emavesini amane. IRoma yobuqaba imelwe uphondo oluncane ngobulili besilisa, kanti iRoma yobupapa imelwe njengophondo oluncane ngobulili besifazane.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Kwase kuphuma olunye uphondo oluncane, olwakhula lwaba lukhulu kakhulu ngaseningizimu, nangasempumalanga, nangasezweni elihle. Lwase lukhula lwaba lukhulu kwaze kwafinyelela ebuthweni lasezulwini; lwaphonsa phansi emhlabeni abanye bebutho nabanye bezinkanyezi, lwabanyathela. Yebo, lwazikhulisa lwaze lwafinyelela naseNkosini yebutho; ngomusa walo umnikelo wansuku zonke wasuswa, nendawo yengcwele yayo yadilizwa. Nebutho lanikelwa kulo limelane nomnikelo wansuku zonke ngenxa yesiphambeko, lajulula iqiniso emhlabeni; lenza ngokuthanda kwalo, lachuma. Daniyeli 8:9–12.

The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.

Uphondo oluncane lwaseRoma olungena endabeni evesini lesishiyagalolunye lumelwe ngesimo sobulili besilisa, bese kuthi evesini leshumi, uphondo oluncane lumelelwe ngesimo sobulili besifazane; khona-ke evesini leshumi nanye, uphondo oluncane lumelelwe ngesimo sobulili besilisa, bese kuthi evesini leshumi nambili uphondo oluncane luphinde futhi lumelelwe ngesimo sobulili besifazane.

Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.

Isahluko sesishiyagalombili sikaDaniyeli sifihla umbuso wokuqala, bese imibuso emibili elandelayo imelelwa njengezilwane zesigodlo esingcwele ezonakalisiwe, kanti umbuso wesine umelelwa uphondo. Uphondo lonakaliswe ngokwesiprofetho, ngokuba luvela njengomuntu, bese luba ngowesifazane, bese luba ngumuntu, bese luba ngowesifazane.

> The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.

> Owesifazane akayikugqoka okungokomuntu wesilisa, futhi owesilisa akayikugqoka ingubo yowesifazane; ngokuba bonke abenza kanjalo bayisinengiso kuJehova uNkulunkulu wakho. Duteronomi 22:5.

The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.

Ukubonakaliswa kobuduna kophondo oluncane lweRoma lobuhedeni kutholakala emavesini esishiyagalolunye neshumi nanye, kanti ukubonakaliswa kobufazi kophondo oluncane lweRoma yobupapa kutholakala emavesini eshumi neshumi nambili. Ubulili bophondo oluncane buyabonakala ngokucabangela amazwi kaDaniyeli ezingeni lombhalo wokuqala, into uMiller ayengenakuyibona, ngoba wasebenzisa kuphela i-Cruden’s Concordance, futhi i-Cruden’s Concordance ayinikezi lwazi ngolimi lokuqala. Ukushintshashintsha kobulili kula mavesi amane kwaqashelwa abahumushi beBhayibheli iKing James, futhi bakulondoloza lokho kubulili kulesi siqephu, uma wazi okufanele ukubheke.

The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:

Abahumushi baqaphela umehluko phakathi kophondo oluncane lwesilisa nolwabesifazane emavesini esishiyagalolunye kuya kweleshumi nambili, futhi bawumela lowo mehluko ngegama elithi “it.” Igama elithi “it” lisetshenziswa ngophondo oluncane lapho lusesimweni salo sesifazane. Bheka kuDaniyeli isahluko sesishiyagalombili, ivesi lelishumi:

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Yase ikhula yaba nkulu, yaze yafinyelela empini yasezulwini; yaphonsa phansi emhlabathini abanye baleyo mpi nabanye bezinkanyezi, yaze yabanyathela. Daniyeli 8:10.

It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:

“Yakhula yaba nkulu,” futhi “yaphonsa phansi,” ngaleyo ndlela ikhomba uphondo oluncane njengowesifazane. Ivesi le-12 lithi:

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Impi yanikwa kuye imelane nomnikelo wansuku zonke ngenxa yesiphambeko; yaphonsa iqiniso phansi emhlabathini; yenza ngokuthanda kwayo, yaphumelela. Daniyeli 8:12.

In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.

Evesini leshumi nambili, kufakwe igama elithi “yena,” futhi alimeli ngokunembile uphondo oluncane, ngoba uphondo oluncane kuleli vesi lukhonjiswa kabili ngokuthi “lona,” ngaleyo ndlela lumelela ubulili besifazane. Ngokusobala abahumushi baqaphela ukwahlukaniswa kobulili kukaDaniyeli, kodwa babengaqiniseki ngalokho uDaniyeli ayehlose ukukusho, base bezama ukwenza uphondo oluncane kuleli vesi lube ngolobulili besilisa ngokwengeza igama elibhalwe ngomalukeke elithi “yena,” kodwa lokhu akusekelwa ngamazwi kaDaniyeli uqobo. Amazwi akhe abonisa uphondo oluncane njengolobulili besifazane, futhi “lona” (uphondo oluncane olungowesifazane), lwaphonsa iqiniso phansi, futhi “lona” (uphondo oluncane olungowesifazane), lwenza futhi lwaphumelela.

In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.

Evesini lesishiyagalolunye, inkulumo ethi “uphondo oluncane” isebuhlotsheni besilisa futhi imelela iRoma yobuhedeni. Lwaphuma komunye “wemimoya emine” umbuso wamaGreki owawuhlakazekele kuyo. Kuleli vesi, ngokuvumelana nomlando, iRoma yobuhedeni yanqoba izindawo ezintathu zomhlaba njengoba yayithatha isikhundla sayo esihlalweni sobukhosi somhlaba.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Kwase kuphuma uphondo oluncane kolunye lwazo, olwakhula lwaba lukhulu ngokwedlulele, ngaseningizimu, nangasempumalanga, nasiya ezweni elihle. Daniyeli 8:9.

In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”

Evesini leshumi nanye (okuyilapho impikiswano ephathelene “nomhlatshelo wansuku zonke” ithola khona enye yezinkundla zayo eziyinhloko zempi), uphondo oluncane lumelelwa ngokuthi “yena,” “yena,” kanye “nokwakhe.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Yebo, wazikhulisa kuze kube yiNkosana yebutho; futhi umnikelo wansuku zonke wasuswa ngayo, nendawo yendlu yakhe engcwele yadilizwa. Daniyeli 8:11.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Yonke isimiso esisezwini likaNkulunkulu sinendawo yaso, wonke amaqiniso anokubaluleka kwawo. Futhi lonke uhlaka oluphelele, ekwakhiweni kwalo nasekufezekisweni kwalo, lufakazela ngoMlobi walo. Uhlaka olunjalo alukho nengqondo engalucabanga noma ilubumbe ngaphandle kweyongaPhezukonke.” Education, 123.

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