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# The Book of Daniel - Number Sixty-Two

Incwadi kaDaniyeli - Inombolo engamashumi ayisithupha nambili

Unveiling the Jewels of William Miller’s Prophetic Vision: A Critical Examination of Adventism’s Departure from the ‘Great Light’ and the Call to Return to the True Foundations

Ukwembulwa Kwamagugu Ombono Wesiprofetho KaWilliam Miller: Ukuhlolwa Okubucayi Kokuphambuka Kwe-Adventism ‘Ekukhanyeni Okukhulu’ kanye Nobizo Lokubuyela Ezisekelweni Zeqiniso

Author

Jeff Pippenger

Published

January 26, 2024

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The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.

Amagugu ephupho likaWilliam Miller ayokhanya ngokuphindwe kayishumi kunalokho akhanya ngakho emlandweni wamaMillerite. Ukuqonda kwamaMillerite ulwazi olwakhuliswa phakathi nomlando wawo kwakunembile, kodwa kungaphelele. Lapho ukuqonda kwawo kubekwa esimweni somlando esinembe kakhudlwana, kuveza imithelela ebucayi kakhulu, ngoba akwandisi nje kuphela amaqiniso esiprofetho amelwe yilawo magugu, kodwa futhi kuveza uvivinyo lwezintombi eziyishumi zezinsuku zokugcina. Ukuqonda kwamaMillerite kuvezwe emashadini amabili amaphayona (1843 no-1850). Womabili la mashadi ayeyikugcwaliseka kwamatafula aprofethwa esahlukweni sesibili sikaHabakuki, futhi iqiniso lokuthi la mashadi ayeyikugcwaliseka kukaHabakuki, nokuthi futhi wona lawo maqiniso ayengamaqiniso ayisisekelo e-Adventism, kwaboniswa kanjalo nguMoya Wesiprofetho.

The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.

Ukuqonda kweqiniso ezimbalwa eziyisisekelo kwandiswa ngenkazimulo njengoba amaMillerite ayeholwa ekufinyeleleni ekuqondeni indawo engcwele yasezulwini kanye namaqiniso ahlobene nendawo engcwele, emva kokudumala okukhulu kuka-Okthoba 22, 1844. Kodwa ukuguquka kwe-Adventism kwangena esimweni saseLawodikeya ngo-1856, kanye nokwenqaba kwabo kokugcina “kwezikhathi eziyisikhombisa” ngo-1863, kwabaholela ehlane laseLawodikeya. Alikho iqiniso elibalulekile elake lavezwa nge-Adventism kusukela ngeminyaka yawo-1850. Uma ungabaza leso simangalo, khona-ke khomba ukuthi kungani singalungile.

The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.

AmaMillerite ayeqinisile ekuqondeni kwawo uDaniyeli isahluko sesibili, kodwa ukuqonda kwawo kwakulinganiselwe. Ubu-Adventism abuzange budlule ekuqondeni kwamaMillerite. Namuhla yonke imibuso eyisishiyagalombili emelwe kuDaniyeli isahluko sesibili ingabonakala, njengokuba kungabonakala nomfanekiso kaDaniyeli ethandaza ukuze aqonde imfihlakalo yephupho likaNebukadinesari. Leyo mfihlakalo imele imfihlakalo yokugcina yesiprofetho, (bonke abaprofethi bakhomba izinsuku zokugcina), futhi imfihlakalo yokugcina yesiprofetho iyiyo uJohane ayikhomba ngokuthi iSambulo sikaJesu Kristu. Leyo mfihlakalo yembulwa lapho “isikhathi siseduze,” ngaphambi nje kokuba kuvalwe isikhathi somusa, futhi leyo mfihlakalo isiyembulwa manje, kulabo abakhetha ukubona.

The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.

Ukuqonda kwamaMillerite mayelana “nokwemihla ngemihla” encwadini kaDaniyeli kwakhonjwa ngokuphefumulelwa njengokulungile, kodwa ngo-1901, ubu-Adventism baqala inqubo yokwenqaba lelo qiniso eliyisisekelo, futhi ngeminyaka yawo-1930 ubu-Adventism base sebebuyele embonweni wakudala wamaProthestani, othi “okwemihla ngemihla” kumelela isici esithile senkonzo kaKristu esendaweni engcwele. Lowo mbono kaSathane, kusho uMoya Wesiprofetho, wavela “ezingelosini ezazixoshiwe ezulwini.” Namuhla umbono olungile wamaMillerite mayelana “nokwemihla ngemihla” ungabonakala ungesona nje kuphela uphawu lobuhedeni, kodwa futhi uyisibonakaliso sokuhlubuka kobu-Adventism, okuletha ukuduka okunamandla phezu kwalabo abangathandi iqiniso.

The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.

AmaMillerite aholelwa osukwini oluyilo lokuphela kweminyaka eyizinkulungwane ezimbili namakhulu amathathu, futhi ubu-Adventist ngokushesha ngemva koKudumala Okukhulu babona ukukhanya okwengeziwe okuhlobene naleso siprofetho; kodwa ngokwenqaba kwabo “izikhathi eziyisikhombisa,” kusukela ngowe-1856 kuya kowe-1863, futhi kuze kube yilolu suku uqobo, abakaze babone ukukhanya okuqhubekela phambili okuvela kuleyo mfundiso abathi iyinsika yabo emaphakathi nesisekelo sabo. Namuhla “izikhathi eziyisikhombisa” zingabonakala, (yilabo abazimisele ukubona), njengokuhlotshaniswa ngokuqondile naso sonke isikhathi esiyisikhathi esingaphakathi kwesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu.

The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.

Iminyaka engamashumi amane nesishiyagalolunye yokuqala imelela umjikelezo wokuba izwe liphumule njalo ngomnyaka wesikhombisa, ophindwa kasikhombisa. Iminyaka engamakhulu amane namashumi ayisishiyagalolunye ayimeleli kuphela isikhathi sokuvivinywa kuka-Israyeli wasendulo, kodwa futhi iveza ukuthi mingaki iminyaka yokuhlubuka emyalweni wokuvumela izwe liphumule eyayizokwenzeka ukuze kuqongelelwe inani eliphelele leminyaka engamashumi ayisikhombisa izwe elavinjelwa ngalo ukuba liphumule (okuyisikhathi sokuthunjwa ngenxa yalokho kuhlubuka). Isonto uKristu aqinisa ngalo isivumelwano lakhiwe yiminyaka emithathu nengxenye kuze kube yisiphambano neminyaka emithathu nengxenye emva kwesiphambano. Ngalelo sonto uKristu wayebuthela bonke abantu, ngoba wathi uma ephakanyiswa, wayeyobuthela bonke abantu.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.

> Manje sekuyisahlulelo saleli zwe; manje inkosi yaleli zwe izokhishwa ngaphandle. Futhi mina, uma ngiphakanyiswa emhlabeni, ngiyakudonsela kimi bonke abantu. Johane 12:31, 32.

The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.

Izinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili uKristu aqinisa ngazo isivumelwano futhi waqoqela abantu Kuye, zimele iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili uNkulunkulu ahlakaza ngayo abantu Bakhe abavukelayo, ngenxa yengxabano yesivumelwano Sakhe. “Izikhathi eziyisikhombisa” ezenziwa ngokumelene nombuso wasenyakatho wakwa-Israyeli, zimelela ukusakazwa kweminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili eyaqala ngo-723 BC yaphela ngo-1798. Unyaka ka-538 uhlukanisa lezi zinkathi ezimbili futhi udala izinkathi ezimbili ezilandelanayo zeminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha. Isikhathi sokuqala simele ukunyathelwa phansi kwendlu engcwele nebutho ngobuhedeni, kanti esesibili simele ukunyathelwa phansi okwenziwa ubuPapa.

The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.

Lezi “zikhathi eziyisikhombisa,” zeminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili ezamelana nombuso waseningizimu, ezaqala ngo-677 BC zaphela ngo-1844, zaphela mhla zingama-22 ku-Okthoba, 1844. Ziyisibonakaliso sesiqalekiso sesivumelwano, futhi zaphethwa ngokukhala kwecilongo lejubili okwakufanele lishaywe ngoSuku Lokubuyisana. USuku Lokubuyisana olungumfanekiso ogcwalisekileyo, olwaqala mhla zingama-22 ku-Okthoba, 1844, lumelela inkathi yesikhathi. Luyinkathi yoKwahlulela Kophenyo, futhi phakathi naleyo nkathi yesikhathi kwakufanele kukhala icilongo lejubili elihlobene nomjikelezo ongcwele wesikhombisa.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Kodwa ngezinsuku zezwi lengelosi yesikhombisa, lapho isiqala ukukhala, imfihlakalo kaNkulunkulu iyakube isiphelelisiwe, njengalokhu ayimemezela ezincekwini zakhe abaprofethi. IsAmbulo 10:7.

The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.

Ukuzwakala kwecilongo lesikhombisa, okwaqala ngo-Okthoba 22, 1844, kumele iCilongo leJubili lomjikelezo ongcwele wesikhombisa, njengoba kubekiwe kuLevitikusi amashumi amabili nanhlanu. Ekugcineni amaMillerite ayenembile ngokubalwa kwesikhathi sesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu, futhi ubu-Adventist baqonda okwengeziwe ngaso ngokushesha ngemva koKudumala Okukhulu, kodwa “igugu” likaMiller lenkathi yeminyaka eyizinkulungwane ezimbili namakhulu amathathu namuhla selikhanya ngokuphindwe kayishumi. Zonke izimpawu zesiprofetho zezikhathi eziyisikhombisa ezimelwe ngaphakathi kwenkathi yeminyaka eyizinkulungwane ezimbili namakhulu amathathu, zinokuxhumana okuqondile kwesiprofetho neminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili (“izikhathi eziyisikhombisa”), zikaLevitikusi izahluko amashumi amabili nanhlanu namashumi amabili nesithupha.

The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.

AmaMillerite ayilahla imfundiso yobuProthestani obuhlubukileyo neyobuKatolika yokuthi “abaphangi babantu bakho,” “abaziphakamisa,” “bawa,” kwakuwuphawu luka-Antiochus Epiphanes, futhi ayenembile. Ayelazi futhi alivikela iqiniso lokuthi yiRoma emelwe ezwini lesiprofetho likaNkulunkulu njengokuthi “abaphangi babantu bakho abamisa umbono”, hhayi inkosi ethile yaseSiriya engaziwa futhi engenakho ukubaluleka emlandweni eyamisa umbono.

Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.

Namuhla izazi zemfundiso yenkolo zama-Adventist zifundisa ukuthi “abaphangi babantu bakho” ngu-Antiochus Epiphanes. Namuhla, impikiswano eyayimele emlandweni wamaMillerite ukuthi abantu besivumelwano sakuqala ababedlulwayo abazange, futhi babengenakukwazi, ukuqonda umbono (okumiswe ukuqonda okulungile “kwabaphangi babantu bakho”), isiphindwa futhi ngabantu besivumelwano sakuqala abaphinde badlulwe.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Lapho kungekho khona umbono, abantu bayabhubha; kodwa ogcina umthetho, uyajabula yena. IzAga 29:18.

The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.

AmaMillerite afundisa ngokunembile ukuthi iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili (“izikhathi eziyisikhombisa”), yeLevitikusi amashumi amabili nesithupha, yayiyisiprofetho sesikhathi eside kunazo zonke nesokugcina eBhayibhelini; kodwa ubu-Adventismu baseLawodikea bayilahla lelo “gugu” ngo-1863, futhi namuhla kungabonakala, (yilabo abafisa ukubona), ukuthi amaMillerite ayengalungile nje kuphela ekuchazeni “izikhathi eziyisikhombisa” njengesiprofetho sesikhathi eside kunazo zonke eBhayibhelini, kodwa nokuthi “isiqalekiso”, esiwukufutheka kukaNkulunkulu, sagcwaliswa phezu kwemibuso yomibili yakwa-Israyeli, owesenyakatho nowaseningizimu.

Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.

Namuhla kungabonakala ukuthi iziphetho ezihlukene zalezo zithukuthelo ezimbili, incwadi kaDaniyeli ekhuluma ngazo (njengoba kwenza nabanye abaprofethi), ziyizisekelo ezimbili zokugcina inkathi yeminyaka engamashumi amane nesithupha, lapho uKristu amisa ithempeli lamaMillerite, njengoba kufanekiswa yizinsuku ezingamashumi amane nesithupha uMose azichitha entabeni emukela iziyalezo zokumisa itabernakele lasehlane; nangeminyaka engamashumi amane nesithupha yokulungiswa kabusha kwethempeli nguHerode amaFarisi abayibhekisa kuyo engxoxweni yabo noKristu ngaye “evusa” ngokuhlanzwa kwethempeli elalibe “lichithiwe” ngabathengisi nabashintshi bemali, futhi nangokuvuka kwethempeli Lakhe lobuntu eladalwa ngama-chromosome angamashumi amane nesithupha. Namuhla, amaqiniso ayisisekelo amaMillerite asalungile njengakuqala, kodwa manje asejulile ngokuphindwe kayishumi.

Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.

Namuhla kungabonakala (yilabo abazimisele ukubona), ukuthi lapho uKristu eziveza njengoPalmoni (uMbali Owangalisayo Wezinombolo, noma uMbali Wezimfihlakalo) evesini leshumi nantathu lesahluko sesishiyagalombili sikaDaniyeli, wayebeka phambi kwabantu ukuxhumana phakathi kombono owawumela isikhathi seminyaka eyizinkulungwane ezimbili namakhulu amathathu nomunye umbono owawumela iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. Lapho ubudlelwane balezi zikhathi ezimbili zesiprofetho buqashelwa, kungabonakala ukuthi buxhumene ngokuqondile neminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yokubusa kopapa, yona futhi exhunywe neminyaka eyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye kaDaniyeli isahluko seshumi nambili kanye neminyaka eyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu yevesi elifanayo.

The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.

Zikhona ezinye izixhumanisi eziningi eziqondile zezikhathi zesiprofetho ezihlotshaniswa nemibono emibili yamavesi eshumi nantathu neshumi nane kaDaniyeli isahluko sesishiyagalombili, kodwa zibonwa kuphela yilabo abafisa ukubona. Kodwa namuhla, ngaphezu kwezixhumanisi zazo zonke izikhathi ezibuthelwa ndawonye yileyo mibono emibili, kukhona ukwambulwa kwegama likaPalmoni (uMbali Omangalisayo Wezinombolo, noma uMbali Wezimfihlakalo). AmaMillerite ayelungile ngala mavesi amabili, kodwa ayelinganiselwe, futhi namuhla ubu-Adventist bumane buphakathi kobumnyama obuphelele nobukhulu kakhulu.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.

> Manini nithule, nimangale; khalani kakhulu, nikhale: badakiwe, kodwa kungeyona iwayini; bayantengantenga, kodwa kungeyona isiphuzo esinamandla. Ngokuba iNkosi ithululele phezu kwenu umoya wobuthongo obunzulu, yavala amehlo enu: abaprofethi benu nababusi benu, ababoni, ibasibekele. Futhi umbono wakho konke usube kini njengamazwi encwadi evaliwe, abayinikela kofundileyo, bethi, Ake ukufunde lokhu, ngiyakuncenga: yena athi, Anginakukwazi; ngokuba ivaliwe: bese incwadi inikelwa kongafundile, kuthiwe, Ake ukufunde lokhu, ngiyakuncenga: yena athi, Angifundile. U-Isaya 29:9–12.

Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.

USister White uveza ukuthi uWilliam Miller wanikwa “ukukhanya okukhulu” phezu kwencwadi yeSambulo, kodwa ukuqonda kwakhe kwezahluko zeshumi nambili, zeshumi nantathu, zeshumi nesikhombisa, nezeshumi nesishiyagalombili zeSambulo, kalula nje, kwakungalungile. Lezo ziqondiso ezingalungile azimelelwanga emashadini amabili angcwele, kodwa okumelwe khona okuvela encwadini yeSambulo, isahluko sesishiyagalolunye, “yigugu” lokuthi ubuSulumane bumelelwa yimiBhedo emithathu.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Abashumayeli nabantu bebewubheka umqulu weSambulo njengento eyimfihlakalo nenokubaluleka okuncane kunezinye izingxenye zemiBhalo eNgcwele. Kodwa ngabona ukuthi lo mqulu ngempela uyisambulo esanikwa ukuze kuzuze ngokukhethekile labo ababezophila ezinsukwini zokugcina, ukuze ubaqondise ekwazini isimo sabo sangempela nomsebenzi wabo. UNkulunkulu waqondisa ingqondo kaWilliam Miller eziprofethweni futhi wamnika ukukhanya okukhulu phezu komqulu weSambulo.” Early Writings, 231.

The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.

Inkulumo ethi “ukukhanya okukhulu” emibhalweni kaDadewethu White ifundisa kakhulu. UMiller wayewaqonda amabandla, izimpawu nezimpondo zeSambulo, ngoba izingelosi ezingcwele “zaqondisa ingqondo yakhe” ngalezi zindaba. “Ukukhanya okukhulu” okwanikwa uMiller kwafaniswa ematafuleni amabili angcwele, futhi amaqiniso ezimfundiso ayeyilo “ukukhanya okukhulu” akhonjiswa ephusheni lakhe njenge “amagugu”. Ubu-Adventist banikwa lolo “kukukhanya okukhulu” base beqala ukukumboza ngamagugu omgunyathi kusukela ngo-1863. Umgomo “wokukhanya” uthi “ukukhanya” yilokho uKristu akusebenzisa ukwahlulela umuntu noma abantu.

Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.

Akusikho kuphela ukuthi “ukukhanya” kwehlulela abantu, kodwa futhi nokuthi “ukukhanya” ababengaba nakho ukuba babengazange bamelane nakho (njengoba benza ngo-1856, njengesibonelo esisodwa kuphela kweziningi). Esinye isici esihambisana “nokukhanya” siwukuthi “ukukhanya” okwaliwayo kuveza izinga lobumnyama elihambisanayo. Ubu-Adventism benqaba futhi busibekela “ukukhanya okukhulu” uNkulunkulu akunika uMiller, olumele izisekelo zoBu-Adventism.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Lowo obona ngaphansi kobuso bezinto, ofunda izinhliziyo zabo bonke abantu, usho ngalabo abaye baba ‘nokukhanya okukhulu:’ ‘Abahlushwa futhi abamangaliswa ngenxa yesimo sabo sokuziphatha nesokomoya.’ Yebo, bazikhethele ezabo izindlela, nomphefumulo wabo uthokoza ngezinengiso zabo. Nami ngiyakukhetha ukukhohliseka kwabo, ngilethe phezu kwabo izinto abazesabayo; ngoba kwathi lapho ngibiza, akubanga namuntu ophendulayo; lapho ngikhuluma, abalalelanga; kodwa benza okubi phambi kwamehlo Ami, bakhetha lokho engangingakuthokozeli.’ ‘UNkulunkulu uyakubathumela ukukhohliseka okunamandla, ukuze bakholwe amanga,’ ngoba ‘abazamukelanga uthando lweqiniso, ukuze basindiswe,’ ‘kodwa bathokozela ukungalungi.’ Isaya 66:3, 4; 2 Thesalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “UMfundisi wasezulwini wabuza: ‘Yikuphi ukukhohliswa okunamandla kakhulu okungakhohlisa ingqondo kunokuzenzisa kokuthi wakha phezu kwesisekelo esifanele nokuthi uNkulunkulu uyayamukela imisebenzi yakho, kuyilapho empeleni wenza izinto eziningi ngokwenqubomgomo yezwe futhi wona kuJehova? O, kuwukukhohliswa okukhulu, inkohliso ehehayo, ethumba izingqondo lapho abantu abake “balazi iqiniso,” bephambanisa isimo sokumesaba uNkulunkulu nomoya namandla ako; lapho becabanga ukuthi bacebile, bandisiwe ngezinto, futhi abasweli lutho, kuyilapho empeleni beswela konke.’” Testimonies, volume 8, 249, 250.

Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.

ILawodikeya, i-Adventism eyaba yiyo ngo-1856, imelela labo abake banikwa “ukukhanya okukhulu,” kodwa abahlelelwe ukwamukela “ukudukiswa okunamandla” kweyesiBili kwabaseThesalonika, kuyilapho sonke leso sikhathi bekholelwa ukuthi isisekelo samanga abasimisile ngokungenisa izinhlamvu zemali ezingumgunyathi namagugu angamanga simiswe nguNkulunkulu, kanti empeleni siyisisekelo esakhiwe phezu kwesihlabathi. I-Adventism “iyibandla elibe nokukhanya okukhulu, ubufakazi obukhulu”, kodwa “iyibandla” elilahlile “umyalezo iNkosi” e“yawuthumela”, futhi selokhu lathola “izimangalo ezingezinangqondo kakhulu nezinsolo zamanga nemibono yamanga”.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> “Abefundisi abangangcweliswanga bazibeka balwe noNkulunkulu. Badumisa uKristu nonkulunkulu waleli zwe ngomoya owodwa. Nakuba ngokuvuma kwabo bemamukela uKristu, bamukela uBaraba, futhi ngezenzo zabo bathi, ‘Hhayi lo Muntu, kodwa uBaraba.’ Bonke abafunda lemigqa mabaxwaye. USathane uziqhayise ngalokho angakwenza. Ucabanga ukuthi angachitha ubunye uKristu akhuleka ukuthi bube khona eBandleni laKhe. Uthi, ‘Ngizophuma ngibe ngumoya wamanga ukuze ngikhohlise labo engingabakhohlisa, ngigxeke, ngilahle, futhi ngiphambanise iqiniso.’ Mayamukelwe yini indodana yenkohliso nobufakazi bamanga “yibandla elibe nokukhanya okukhulu,” ubufakazi obukhulu, khona lelo bandla liyakulahla umlayezo iNkosi eliwuthumileyo, futhi lamukele izimangalo ezingaqondakali neze, nemibono yamanga, nezifundiso zamanga. USathane uhleka ubuwula babo, ngokuba uyakwazi ukuthi liyini iqiniso.”

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> “Abaningi bayokuma emapulpitini ethu bephethe isibani sesiprofetho samanga ezandleni zabo, esibaswe esibanini sikaSathane esesihogweni. Uma ukungabaza nokungakholwa kunakekelwa futhi kugcinwa, abefundisi abathembekileyo bayosuswa kubantu abacabanga ukuthi bazi kakhulu. ‘Ukube wawwazi,’ kusho uKristu, ‘wena uqobo, okungenani ngalolu suku lwakho, izinto eziphathelene nokuthula kwakho! kodwa manje zifihlekile emehlweni akho.’”

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> “Nokho, isisekelo sikaNkulunkulu simi siqinile. INkosi iyabazi abangabaYo. Umkhonzi ongcwelisiwe akumelwe abe nenkohliso emlonyeni wakhe. Kumelwe abe sobala njengemini, ekhululekile kukho konke ukungcoliswa okubi. Ubufundisi obungcwelisiwe kanye nomshini wokunyathelisa kuyoba ngamandla ekukhanyiseni ukukhanya kweqiniso kulesi sizukulwane esiphambukileyo. Ukukhanya, bazalwane, sidinga ukukhanya okwengeziwe. Shayani icilongo eSiyoni; khalisani i-alamu entabeni engcwele. Qoqani ibutho leNkosi, linezinhliziyo ezingcwelisiwe, ukuze lizwe lokho iNkosi eyokusho kubantu baYo; ngokuba yandise ukukhanya kubo bonke abayakuzwa. Mabahlome, bahlonyiswe, bakhuphukele empini—ukusiza iNkosi imelene nabanamandla. UNkulunkulu uqobo uyakusebenzela u-Israyeli. Zonke izilimi eziqambayo amanga ziyakuthuliswa. Izandla zezingelosi ziyakuchitha amacebo okukhohlisa akhiwayo. Izinqaba zikaSathane aziyikunqoba nanini. Ukunqoba kuyakuhambisana nesigijimi sengwezi yesithathu. Njengoba uKaputeni webutho leNkosi adiliza izindonga zaseJeriko, kanjalo nabantu beNkosi abagcina imiyalo yaYo bayakunqoba, futhi zonke izakhi eziphikisayo ziyakwehlulwa. Makungabikho mphefumulo okhononda ngezinceku zikaNkulunkulu eze zafika kuye zinesigijimi esithunyelwe sivela ezulwini. Ningabe nisabafunela amaphutha, nithi, ‘Baqonde kakhulu; bakhuluma ngamandla kakhulu.’ Bangakhuluma ngamandla; kodwa akudingekile yini lokho? UNkulunkulu uyakwenza izindlebe zabazwayo zihlokome uma bengalaleli izwi laKhe noma isigijimi saKhe. Uyakulahla labo abamelana nezwi likaNkulunkulu.”

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> “USathane usebenzise zonke izindlela ezingaba khona ukuze kungangeni lutho phakathi kwethu njengabantu oluzosikhuza, lusisolise, futhi lusinxuse ukuba silahle amaphutha ethu. Kodwa kukhona abantu abayothwala umphongolo kaNkulunkulu. Abanye bayophuma phakathi kwethu abangeke besawuthwala umphongolo. Kodwa laba abanakwakha izindonga zokuvimba iqiniso; ngokuba liyoqhubekela phambili futhi liye phezulu kuze kube sekupheleni. Esikhathini esedlule uNkulunkulu wavusa amadoda, futhi usenamadoda anamathuba alindile, elungiselelwe ukwenza intando yaKhe—amadoda ayodabula imingcele engamane ibe njengezindonga ezigcotshwe ngodaka olungaxutshwanga kahle. Lapho uNkulunkulu ebeka uMoya waKhe phezu kwabantu, bayosebenza. Bayomemezela izwi leNkosi; bayophakamisa izwi labo njengecilongo. Iqiniso aliyikuncishiswa noma lilahlekelwe ngamandla alo ezandleni zabo. Bayobonisa abantu iziphambeko zabo, nendlu kaJakobe izono zayo.” Testimonies to Ministers, 409–411.

To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.

Ukubona uphawu lukaSathane “lwanse zonke” njengophawu lukaKristu kuwukudumisa “uKristu nonkulunkulu waleli zwe ngomoya owodwa. Nakuba bethi bayamamukela uKristu, bamukela uBaraba, futhi ngezenzo zabo bathi, ‘Hhayi Lo Muntu, kodwa uBaraba.’” Amaqiniso amelwe ephusheni likaMiller “njengamatshe ayigugu”, futhi futhi aboniswe ngokusobala phezu kwamatafula amabili angcwele, ayikho “ukukhanya okukhulu,” uMiller akunikezwa, nokuyikho ubu-Adventist obukwenqabile.

They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.

Bathi badumisa uKristu ngophawu lukaSathane, futhi bathi bami phezu kwesisekelo sikaNkulunkulu, kanti kuyisisekelo esiwumgunyathi esiletha ukukhohliswa okunamandla kubo bonke abema phezu kwaleso sakhiwo semfundiso esinephutha. Akukho okusha phansi kwelanga, futhi u-Israyeli wanamuhla umane uhamba ezinyathelweni zesiprofetho zika-Israyeli wasendulo.

> “One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?

> “Kunye okungikhathaza enhliziyweni yami: ukuntuleka okukhulu kothando lukaNkulunkulu, olulahlekile ngenxa yokumelana okuqhubekayo nokukhanya neqiniso, kanye nethonya lalabo abebehlanganyele emsebenzini oshisekayo, abathi, naphezu kobufakazi obuqonge phezu kobufakazi, basebenzise ithonya lokuphikisa umsebenzi wesigijimi uNkulunkulu asithumile. Ngibakhomba esizweni samaJuda, ngibuze ngithi, Kumelwe yini siyeke abafowethu badlule yona leyo ndlela yokumelana okuyimpumputhe, kuze kube sekupheleni kwaso kanye isikhathi somusa? Uma kwake kwaba khona abantu abadinga abalindi beqiniso nabathembekileyo, abangayikuthula, abayakumemeza imini nobusuku, bevakalisa izixwayiso uNkulunkulu azinikezile, yilabo bangama-Adventist osuku lwesikhombisa. Labo abebe nokukhanya okukhulu, amathuba abusisiweyo, abathi, njengeKapernawume, baphakanyiselwa ezulwini ngelungelo, bayakuthi yini ngokungawasebenzisi lawo mathuba bashiyelwe ebumnyameni obuhambisana nobukhulu bokukhanya abakunikiwe na?”

> “I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.

> “Ngifisa ukuncenga abafowethu abazohlangana eNgqungqutheleni Jikelele ukuba balalele umlayezo owanikwa abaseLawodikeya. Yeka isimo sobumpumputhe esingesabo! Lolu daba luye lwalethwa phambi kwenu kaningi futhi kaningi, kodwa ukunganeliseki kwenu ngesimo senu somoya akubanga kujule futhi kube buhlungu ngokwanele ukuba kusebenze uguquko. ‘Ngokuba uthi, Ngicebile, futhi ngandisiwe ngezimpahla, futhi angisweli lutho; kepha awazi ukuthi ungolusizi, futhi uyadabukisa, futhi umpofu, futhi uyimpumputhe, futhi uhamba ze.’ Icala lokuzikhohlisa liphezu kwamabandla ethu. Impilo yenkolo yabaningi ingamanga.” Manuscript Releases, volume 16, 106, 107.

“Capernaum” was the city which Jesus chose as his own city.

“IKapernawume” kwakuyidolobha uJesu alikhetha njengelakhe uqobo.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “EKhaphenawume uJesu wayehlala khona phakathi kwezikhathi zokuhamba Kwakhe eya le ebuya, kwaze kwaziwa ngokuthi ‘umuzi Wakhe uqobo.’ Lelo dolobha lalisogwini loLwandle lwaseGalile, futhi liseduze kwemingcele yethafa elihle laseGenesaretha, noma mhlawumbe lalisemkhathini walo ngqo.” The Desire of Ages, 252.

Christ chose Capernaum as he had chosen Jerusalem of old.

UKristu wakhetha iKapernaume njengoba ayekade ekhethe iJerusalema kudala.

> And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.

> Kepha endodaneni yakhe ngiyakunikeza isizwe esisodwa, ukuze uDavide inceku yami abe nesibani njalo phambi kwami eJerusalema, umuzi engizikhethele wona ukuba ngibeke igama lami khona. 1 AmaKhosi 11:36.

Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.

UKristu wakhetha ubu-Adventisti njengomuzi wakhe ngo-1844, futhi ngo-1863, ubu-Adventisti base bubuye bakha umuzi wase-“Jericho”, uphawu lokunethezeka nokunotha kwaseLawodikeya. Njengokuba kwakunjalo ngo-Israyeli wasendulo, kunjalo nango-Israyeli wanamuhla. Ubu-Adventisti bukholwa ukuthi buyizakhamuzi zomuzi okhethekile kaNkulunkulu, kodwa buye benqaba “ukukhanya okukhulu” okunikeza ubufakazi bobuzakhamuzi. NjengeShilo ngesikhathi sika-Eli, uHofini noFinehasi, ubu-Adventisti buyokwahlulelwa ngokuvumelana “nokukhanya okukhulu” ababuphiwe ithuba lokubamukela.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Phakathi kwalabo abazibiza ngokuthi bangabantwana bakaNkulunkulu, kubonakaliswe ukubekezela okuncane kangakanani, sekukhulunywe amazwi amaningi abuhlungu kangakanani, sekukhishwe ukusola okukhulu kangakanani ngokumelene nalabo abangeyona inkolo yethu. Abaningi babheke labo abangamanye amasonto njengezoni ezinkulu, kanti iNkosi ayibabheki kanjalo. Labo ababheka kanjalo amalungu amanye amasonto badinga ukuzithoba ngaphansi kwesandla esinamandla sikaNkulunkulu. Labo ababalahla icala kungenzeka babe nokukhanya okuncane kuphela, amathuba namalungelo ambalwa. Ukuba babenakho ukukhanya abaningi bamalungu amasonto ethu abaye baba nakho, kungenzeka babe sebeqhubekele phambili ngesivinini esikhulu kakhulu, futhi bamele ukholo lwabo kangcono emhlabeni. Mayelana nalabo abaziqhayisa ngokukhanya kwabo, kodwa behluleka ukuhamba kukho, uKristu uthi, ‘Kepha mina ngithi kini, Kuyakuba ngcono eTire naseSidoni ngosuku lokwahlulelwa kunani. Nawe, Kapernawume [amaSeventh-day Adventist, abe nokukhanya okukhulu], ophakanyiselwe ezulwini [ngokwezinga lamalungelo], uyakwehliselwa esihogweni; ngokuba uma imisebenzi yamandla eyenziwe kuwe yayenziwe eSodoma, ngabe lisekhona kuze kube namuhla. Kepha mina ngithi kini, Kuyakuba ngcono ngezwe laseSodoma ngosuku lokwahlulelwa kunangakho.’ Ngaleso sikhathi uJesu waphendula wathi, ‘Ngiyakubonga, Baba, Nkosi yezulu nomhlaba, ngokuba uzifihlile lezi zinto kwabahlakaniphileyo nabaqondayo [ngokokuzazisa kwabo], wazambulela izingane.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Manje-ke, ngenxa yokuba nenze yonke le misebenzi, usho uJehova, futhi ngakhuluma kini, ngivuka ekuseni ngikhuluma, kodwa anizwanga; nganibiza, kodwa aniphendulanga; ngalokho-ke ngiyakwenza kule ndlu ebizwa ngegama lami, enithembele kuyo, nasendaweni enganinika yona nina nawoyihlo, njengoba ngenzile eShilo. Futhi ngiyakunilahla nisuke phambi kwamehlo ami, njengoba ngibalahle bonke abafowenu, yebo, yonke inzalo ka-Efrayimi.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “INkosi isimise phakathi kwethu izikhungo ezibaluleke kakhulu, futhi kufanele ziphathwe, hhayi njengoba izikhungo zezwe ziphathwa, kodwa ngokohlelo lukaNkulunkulu. Kufanele ziphathwe ngeso elibheke inkazimulo yakhe kuphela, ukuze ngazo zonke izindlela imiphefumulo ebhubhayo isindiswe. Kubantu bakaNkulunkulu kufikile ubufakazi bukaMoya, nokho abaningi abazange banake ukusolwa, izixwayiso, nezeluleko.

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Ake nizwe lokhu manje, nina bantu abayiziwula, nabangenaso ukuqonda; abanamehlo, kodwa ababoni; abanindlebe, kodwa abezwa: aningesabi yini mina? usho uJehova; aniyikuthuthumela yini phambi kobukhona bami, engibeke isihlabathi saba ngumngcele wolwandle ngesimiso esiphakade, ukuze lungaleqeli; futhi noma amagagasi alo eziphithizela, nokho awanqobi; noma ebhonga, nokho awakwazi ukuwela phezu kwawo? Kodwa laba bantu banenhliziyo ehlubukayo neyivukelayo; bahubukile, bahamba. Futhi abasho ezinhliziyweni zabo ukuthi, Masimesabe manje uJehova uNkulunkulu wethu, onika imvula, eyokuqala neyakamuva, ngesikhathi sayo; usigcinela amasonto amisiweyo okuvuna. Ububi benu buziphambukisile lezi zinto, nezono zenu zinibambele okuhle.... Abahluleli udaba, udaba lwentandane, nokho bayaphumelela; nelungelo losweleyo abalahluleli. Angiyikujezisa yini ngenxa yalezi zinto? usho uJehova; umphefumulo wami awuyikuziphindiselela yini esizweni esinjengalesi?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Ingabe iNkosi iyophoqeleka ukuba ithi, ‘Ungabakhulekeli laba bantu, ungabaphakamiseli ukukhala noma umkhuleko, futhi ungangincengeli: ngokuba angiyikukuzwa’? ‘Ngakho-ke izimvula zinqatshiwe, futhi akubangakho imvula yesikhathi sokugcina.... Kusukela manje awuyikungikhala kimi, uthi, Baba wami, wena ungumholi wobusha bami na?’” Review and Herald, August 1, 1893.

We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.

Sizoqhubeka nokucabangela kwethu “ukukhanya okukhulu” uWilliam Miller akunikwa ngakho encwadini yesAmbulo esihlokweni esilandelayo.

> “When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

> “Lapho uKristu efika emhlabeni ukuba abe yisibonelo senkolo yeqiniso, nokuphakamisa izimiso okufanele zibuse izinhliziyo nezenzo zabantu, amanga ayesegxile ngokujule kangaka kulabo ababebe nokukhanya okukhulu kangaka, ukuthi babengasakuzwa ukukhanya, futhi babengenakho ukuthambekela kokudedela isiko ngenxa yeqiniso. Benqaba uMfundisi wasezulwini, babethela esiphambanweni iNkosi yenkazimulo, ukuze bagcine amasiko abo siqu nezinto abazisungulela zona. Lowo moya ofanayo ubonakaliswa emhlabeni namuhla. Abantu bayakugwema ukuhlola iqiniso, funa amasiko abo aphazamiseke, bese kungeniswa uhlelo olusha lwezinto. Kubantu kukhona ukuthambekela okuqhubekayo kokwenza iphutha, futhi abantu ngokwemvelo bathambekele ekuphakamiseni kakhulu imibono nolwazi lwabantu, kuyilapho okungokobunkulunkulu nokuphakade kungabonwa noma kungahlonishwa.” Counsels on Sabbath School Work, 47.

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