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# The Book of Daniel - Number Sixty-Nine

Incwadi kaDaniyeli - Inombolo Engamashumi Ayisithupha Nesishiyagalolunye

Unveiling the Generational Cycle: The Four Abominations of Adventism

Ukwembulwa Komjikelezo Wezizukulwane: Izinengiso Ezine Zobu-Adventist

Author

Jeff Pippenger

Published

February 2, 2024

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God never changes, and therefore Adventism is judged in its fourth generation.

UNkulunkulu akaguquki nanini, ngakho-ke ubu-Adventist buyahlulelwa esizukulwaneni sabo sesine.

> “‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “‘Wase ebiza kumuntu owayembethe ilineni, owayenesitsha sikayinki sombhali eceleni kwakhe; iNkosi yasisithi kuye, Dlula phakathi komuzi, phakathi kweJerusalema, ubeke uphawu emabunzini amadoda abubulayo akhala ngenxa yazo zonke izinengiso ezenziwa phakathi kwawo. Kwabanye yathi ngizwile, Hambani nimlandele phakathi komuzi, nishaye; iso lenu malingahawukeli, futhi ningabi nasihawu: bulalani niphelelise abadala nabasha, izintombi, nabantwana abancane, nabesifazane; kodwa ningasondeli kunoma yimuphi umuntu okuphezu kwakhe kukhona uphawu; niqale endaweni yami engcwele. Base beqala ngamadoda amadala ayengaphambi kwendlu.’”

> “Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

> “UJesu usezophuma esihlalweni somusa sendawo engcwele yasezulwini ukuze agqoke izembatho zempindiselo, athulule ulaka lwaKhe ngezahlulelo phezu kwalabo abangazange basabele ekukhanyeni uNkulunkulu abanike kona. ‘Ngokuba isigwebo ngomsebenzi omubi asenziwa masinyane, ngakho inhliziyo yamadodana abantu igcwala kubo ukwenza okubi.’ Esikhundleni sokuthanjiswa ukubekezela nokubekezelela isikhathi eside iNkosi ekubonisile kubo, labo abangamesabi uNkulunkulu nabangayithandi iqiniso baqinisa izinhliziyo zabo endleleni yabo embi. Kodwa kukhona imingcele ngisho nasekubekezeleleni kukaNkulunkulu, futhi abaningi bayaye bayidlule le mingcele. Sebeqe imikhawulo yomusa, ngakho-ke uNkulunkulu kumelwe angenelele avikele udumo lwaKhe uqobo.”

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> “Ngama-Amori iNkosi yathi: ‘Esizukulwaneni sesine bayobuyela lapha futhi; ngokuba ububi bama-Amori abukakagcwali.’ Nakuba lesi sizwe sasivelele ngenxa yokukhonza kwaso izithombe nokonakala kwaso, sasingakagcwalisi indebe yobubi baso, futhi uNkulunkulu wayengeke anike umyalo wokubhujiswa kwaso ngokuphelele. Abantu kwakumelwe babone amandla kaNkulunkulu ebonakaliswa ngendlela ecacile kakhulu, ukuze bashiywe bengenazaba. UMdali onobubele wayezimisele ukubekezelela ububi babo kuze kube yisizukulwane sesine. Khona-ke, uma kungabonakali ushintsho oluya kokungcono, izahlulelo Zakhe zaziyokwehlela phezu kwabo.”

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “Ngokunemba okungaphuthumi, oNgapheli usaqhubeka ebala izizwe zonke. Ngenkathi umusa waKhe usanikwa kanye nezinxuso zokuphenduka, leyo akhawunti iyohlala ivuliwe; kodwa lapho izibalo sezifika enanini elithile uNkulunkulu alimisileyo, inkonzo yolaka lwaKhe iyaqala. I-akhawunti iyavalwa. Ukubekezela kobuNkulunkulu kuyaphela. Akusekho ukunxusela umusa ngenxa yazo.

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Umprofethi, ebuka phansi ezinkathini ezizayo, wabona lesi sikhathi sibekwa phambi kombono wakhe. Izizwe zalesi sikhathi zibe ngabemukeli bezihawu ezingakaze zibonwe ngaphambili. Zinikezwe okukhethwe kakhulu kwezibusiso zasezulwini, kodwa ukubhalwe ngazo ukwanda kokuzidla, ukuhaha, ukukhonza izithombe, ukweyisa uNkulunkulu, nokungabongi okuyisisekelo. Ziyashesha ukuvala i-akhawunti yazo noNkulunkulu.

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Kodwa okungenza ngithuthumele yilokhu: labo ababe nokukhanya okukhulu kakhulu namalungelo amaningi baye bangcoliswa ububi obubusayo. Bethonywe ukungalungi kwalabo ababazungezile, abaningi, ngisho nakulabo abathi babambelele eqinisweni, sebebande baba yizithukuthuku futhi bathathwa ngamandla umfudlana onamandla wobubi. Ukweyiswa okwenziwa yonke indawo ekukhonzeni kweqiniso nasebungcweleni kuholela labo abangabambeleli eduze noNkulunkulu ekulahlekelweni inhlonipho ngomthetho waKhe. Ukuba babelandela ukukhanya futhi belalela iqiniso ngokusuka enhliziyweni, lo mthetho ongcwele ubuyobonakala uyigugu nakakhulu kubo lapho udelelwa kanjalo futhi ubekwa eceleni. Njengoba ukungahlonishwa komthetho kaNkulunkulu kuba sobala ngokwengeziwe, umugqa wokwahlukanisa phakathi kwabawugcinayo nezwe uba sobala ngokwengeziwe. Uthando ngemiyalo yobunkulunkulu luyakhula kolunye uhlangothi ngokwesilinganiso sokwanda kokudelelwa kwayo kolunye uhlangothi.”

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Inhlekelele isisondela masinyane. Izibalo ezikhula ngokushesha zibonisa ukuthi isikhathi sokuhanjelwa nguNkulunkulu sesicishe safika. Nakuba enganqikazi ukujezisa, nokho uyakwenza lokho, futhi ngokushesha. Labo abahamba ekukhanyeni bayobona izimpawu zengozi esondelayo; kodwa akumelwe bahlale ngokuthula, belindele ukubhujiswa bengenandaba, beziduduza ngenkolelo yokuthi uNkulunkulu uyobavikela abantu baKhe ngosuku lokuhanjelwa. Kude nalokho. Kufanele baqonde ukuthi kuwumsebenzi wabo ukusebenza ngokuzikhandla ukusindisa abanye, bebheke kuNkulunkulu ngokukholwa okuqinile ukuze bathole usizo. ‘Ukukhuleka okushisekayo nokuphumelelayo komuntu olungileyo kunamandla amakhulu.’

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “Imvubelo yobungcwele ayikalahlekelwa ngokuphelele amandla ayo. Ngesikhathi lapho ingozi nokudangala kwebandla kukhulu kakhulu, iqembu elincane elimile ekukhanyeni liyobe libubula likhala ngenxa yezinengiso ezenziwa ezweni. Kodwa ikakhulukazi imithandazo yalo iyokhuphuka ngenxa yebandla, ngoba amalungu alo enza ngokwesimilo sezwe.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> “Imithandazo eqotho yalaba abambalwa abathembekile ayiyikuba yize. Lapho iNkosi iphuma njengomphindiseli, iyakuphuma futhi njengomvikeli wabo bonke abagcine ukukholwa ebumsulweni bako futhi bazigcina bengenabala ezweni. Kulesi sikhathi lapho uNkulunkulu ethembise ukuphindiselela abakhethiweyo baKhe, abakhala kuye imini nobusuku, nakuba ebabekezelela isikhathi eside.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

> “Umyalo uthi: ‘Dabula phakathi komuzi, phakathi kweJerusalema, ubeke uphawu emabunzini amadoda abubulayo futhi akhalelayo ngenxa yazo zonke izinengiso ezenziwa phakathi kwalo.’ Laba ababubulayo nabakhalayo babebambe phambili amazwi okuphila; babesola, beluleka, futhi bencenga. Abanye ababebehlazisa uNkulunkulu baphenduka, bathobisa izinhliziyo zabo phambi Kwakhe. Kodwa inkazimulo yeNkosi yayisukile kwa-Israyeli; nakuba abaningi babesaqhubeka ngezindlela zenkolo, amandla nobukhona Bayo kwakungekho.” Testimonies, umqulu 5, 207–210.

The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.

Umfanekiso wokwahlulela kukaNkulunkulu uDade White awukhomba kulesi siqephu uwukwahlulela okwehliselwa phezu komuzi waseJerusalema, okuyiBandla lamaSabatha osuku lwesikhombisa ezinsukwini zokugcina. Ukwahlulela kuqedwa emthethweni weSonto, ngokuba kulapho isigxivizo sikaNkulunkulu nophawu lwesilo kugxivizwa khona. UHezekeli isahluko sesishiyagalombili ukhomba izinengiso ezine ezandayo. Ivesi lokuqala ligcizelela ukuthi umbono kufanele uqondwe nje ngaphambi kokuba umusa uphele, ngokukhomba usuku lwesihlanu lwenyanga yesithupha lonyaka wesithupha.

Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”

UHezekeli wayengadingi ukufaka lelo phuzu lomlando eliyisithenjwa. Wayengabhala nje kalula athi, “Kwase kuthi, ngihlezi endlini yami, abadala bakwaJuda behlezi phambi kwami, isandla seNkosi uJehova sehlela phezu kwami lapho.” Iqiniso lokuthi wafaka isithenjwa sosuku olungaphambi kuka-“666,” liyisithenjwa sesiprofetho kubafundi besiprofetho. Isithenjwa salabo abanokunqoba phezu kwenani legama lesilo bayazi “666,” siyisici seSambulo sikaJesu Kristu, esambulwa ngokwethulwa uphawu lwaso nje ngaphambi kokuba ukuvalwa kwesikhathi somusa kufike. Lokhu bayakwazi, ngoba bangabantu bakaNkulunkulu, okuthi ngokukaPetru, “ezikhathini ezedlule babengebona abantu bakaNkulunkulu.”

In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.

Ku-1 Petru isahluko sesibili, abantu asebeyibo manje abantu bakaNkulunkulu, “sebeyizwile ukuthi iNkosi inomusa.” Yibo labo abaye “badla” ngokwesiprofetho izwi likaNkulunkulu, ngokuphambene nalabo abenqaba ukudla izwi likaNkulunkulu. Bonke abaprofethi bakhuluma ngezinsuku zokugcina, futhi kuJohane isahluko sesithupha, uJesu wanikeza umlayezo wokuthi abafundi baKhe kumelwe badle inyama yaKhe baphuze negazi laKhe. Kuleso sahluko abafundi abenqaba ukudla inyama yaKhe nokuphuza igazi laKhe, benza kanjalo evesini lamashumi ayisithupha nesithupha.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Kusukela ngaleso sikhathi abaningi kubafundi bakhe babuyela emuva, bengahambi naye futhi. Johane 6:66.

The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.

Abahlakaniphileyo abadla inyama futhi baphuze igazi likaKristu ezinsukwini zokugcina bayaqonda ukuthi uKristu, njengoPalmoni, unguMbali Wezinombolo OyiMangaliso, futhi bayasibona isibonakaliso saKhe lapho sethulwa. Inombolo ethi “665,” evesini lokuqala likaHezekeli isahluko sesishiyagalombili, ikhona lapho, kunoma ubani ofisa ukubona, ikhombisa okungenani amaphuzu amabili abalulekile esiprofetho. Elokuqala ngelokuthi umlayezo kufanele uqondwe njengohlanganisa isikhathi esingaphambi komthetho weSonto. Elesibili ngelokuthi inombolo ethi “666” itholakala kwelinye lamavesi amabili kuphela encwadini yesAmbulo, elichazwa ngokuthi “abahlakaniphileyo” bayakuqonda ezinsukwini zokugcina.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

> Nabu ubuhlakani. Onokuqonda makabale inani lesilo, ngokuba liyinani lomuntu; nenani laso lingamakhulu ayisithupha namashumi ayisithupha nesithupha. IsAmbulo 13:18.

The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.

“Abahlakaniphileyo” abaqonda ukwanda kolwazi ezinsukwini zokugcina, lapho iSambulo sikaJesu Kristu sesivuliwe, bayokwazi ukuthi “666” iwuphawu olubalulekile lwesiprofetho, ngokuba bayobe sebelunqobile lolo nani. Ngakho-ke uHezekeli wethula ekuhlubukeni okwandayo esahlukweni sesishiyagalombili, okumelwe yizinengiso ezine ezikhulayo. Esokugcina sikhomba abayiziwula njengabakhothamela ilanga, ngaleyo ndlela siphawule ukwahlulelwa kweJerusalema (ubu-Adventist), ezinsukwini zokugcina. Lokho kwahlulelwa kwenzeka esizukulwaneni sesine. Lezo zinengiso ezine ziyizimpawu zezizukulwane ezine zobu-Adventist baseLawodisiya.

The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.

Isizukulwane sokuqala saqala ngo-1863, ngokuvukela isifungo sikaMose esithi “izikhathi eziyisikhombisa.” Eminyakeni engamashumi amabili nanhlanu kamuva, ukuvukela kuka-1888 kwabonakaliswa. Eminyakeni engamashumi amathathu nanye kamuva, kwenzeka ukuvukela kuka-1919, okumelelwe yincwadi ka-W. W. Prescott ethi, “The Doctrine of Christ”. Eminyakeni engamashumi amathathu nesishiyagalombili emva kwalokho, ngo-1957, kwenzeka ukuvukela okumelelwe yincwadi ethi, “Questions on Doctrine”. Manje sizoqala ukubonisa ukuthi kungani lezi zimpawu ezine zihambisana nalezo zinengiso ezine zikaHezekeli isahluko sesishiyagalombili.

In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.

Ngo-1863, ubu-Adventism baseLawodikeya bangenisa ishadi elisha ukuba lithathe indawo yamashadi amabili ayeyizigcwaliseko zomyalo okukuHabakuki isahluko sesibili wokuthi, “bhala umbono, uwenze ucace ematafuleni.” Ishadi lika-1863 lasusa “izikhathi eziyisikhombisa” emfanekisweni wesiprofetho, njengoba zazikula mashadi amabili angcwele kanye no-1260, 1290, no-1335. Encwadini kaHabakuki umyalo wakhomba ukuthi amatafula (ebunyeni obuningi) ayeyoshicilelwa ngendlela yokuthi, “ogijimayo afunde kuwo.” Ishadi lika-1863 laliphambuke kakhulu kulokho obekuqondisiwe, kangangokuthi kwakudingeka incwajana yencazelo ihambisane nalo. Kwakungeke kwenzeke ukubuka ishadi lika-1863 bese “ugijima” ngaphandle kwencwajana eyengeziwe.

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

> INkosi yangiphendula, yathi: Bhala umbono, uwubeke ngokucacileyo emacwecweni, ukuze ofundayo agijime. Habakuki 2:2.

The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.

Ishadi lika-1863 laliwumbombayi elaklanyelwa ukufihla iqiniso, njengoba nje uWilliam Miller akubona ephusheni lakhe. La mashadi amabili angcwele ayewuphawu lwesivumelwano uKristu asenza nabantu ababesasanda kuthatha isikhundla njengephondo leqiniso lamaProthestani lesilo sasemhlabeni. Lawo mashadi amabili ayemele uphawu lobudlelwane besivumelwano phakathi kwamaMillerite noKristu, owafika ngokuzumayo ethempelini laKhe ngo-1844; futhi lapho efika, wafika njengoMthunywa weSivumelwano. U-Israyeli wasendulo ufanekisa u-Israyeli wanamuhla, futhi lapho uKristu ekhipha u-Israyeli wasendulo ebugqilini baseGibhithe, wayefanekisa isikhathi lapho ayeyokhipha khona u-Israyeli wanamuhla ebugqilini beminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yokubusa kobupapa. USisi White ugcizelela ngokuphindaphindiwe le milando emibili njengemilando ehambisanayo.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “Phezu kwethu kukhanya ukukhanya okuqoqiwe kwezizukulwane ezadlula. Umlando wokukhohlwa kuka-Israyeli ugciniwe ukuze sikhanyiselwe. Kule nkathi uNkulunkulu ubeke isandla saKhe ekuziqoqeleni kubo uqobo abantu abavela kuzo zonke izizwe, imindeni, nezilimi. Enhlanganweni yokufika kwakhe usebenzile ngenxa yefa laKhe, njengalokho asebenza ngakho kuma-Israyeli ekubaholeni bephuma eGibhithe. Ekudumazekeni okukhulu kuka-1844 ukholo lwabantu baKhe lwavivinywa njengoba kwaba njalo olwamaHeberu eLwandle oluBomvu.” Testimonies, volume 8, 115, 116.

When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.

Lapho iNkosi ingena esivumelwaneni no-Israyeli wasendulo, yanika izibhebhe ezimbili ukuba zimelele ubudlelwane besivumelwano. Lapho iNkosi ingena esivumelwaneni no-Israyeli wanamuhla, yanika izibhebhe ezimbili ukuba zimelele ubudlelwane besivumelwano. Izibhebhe ezimbili zeMiyalo Eyishumi zifanekisa izibhebhe ezimbili zikaHabakuki. Yazinika lezo zibhebhe ezimbili kungakabiphi emva kokuwela uLwandle oluBomvu, uDadewethu White akuvumelanisa nokudumazeka okukhulu kuka-1844. Kungakabiphi emva kuka-1844, ngokomlando wesiprofetho, iNkosi yakhipha isibhebhe sesibili. U-Israyeli wasendulo wenziwa abagcini bomthetho kaNkulunkulu, kanti u-Israyeli wanamuhla wenziwa abagcini hhayi bomthetho kaNkulunkulu kuphela, kodwa nalamawiqiniso amakhulu esiprofetho.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.

> “UNkulunkulu ubize ibandla laKhe kulesi sikhathi, njengoba wabiza u-Israyeli wasendulo, ukuba lime njengokukhanya emhlabeni. Ngommese omkhulu weqiniso, imiyalezo yezingelosi zokuqala, zesibili, nezesithathu, ubahlukanisile namabandla kanye nezwe ukuze ababuyisele ekusondelaneni okungcwele naYe. Ubenze abagcini bomthetho waKhe futhi ubanikile amaqiniso amakhulu esiprofetho alesi sikhathi. Njengamazwi angcwele aphathiswa u-Israyeli wasendulo, lokhu kuyithemba elingcwele okumelwe lidluliselwe emhlabeni.” Testimonies, volume 5, 455.

The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.

Imiyalo emibili yokuqala ikhomba inzondo kaNkulunkulu ngokukhonza izithombe, futhi kuleyo Miyalo emibili yokuqala uyachaza ukuthi ukwahlulela kufinyelela esizukulwaneni sesithathu nesesine, ngoba uchaza ukuthi unguNkulunkulu onomhawu.

> “The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.

> “Umthetho awukhulunywanga ngalesi sikhathi ukuze uzuze amaHeberu kuphela. UNkulunkulu wabahlonipha ngokubenza babe ngabagcini nabalondolozi bomthetho waKhe, kodwa wawufanele ugcinwe njengesibambiso esingcwele somhlaba wonke. Iziyalezo zeMithetho Eyishumi zifanele sonke isintu, futhi zanikezwa ukuba zibe ukufundisa nokubusa kwabo bonke. Iziyalezo eziyishumi, ezimfishane, ezibanzi, nezinegunya, zihlanganisa umsebenzi womuntu kuNkulunkulu nakowakwakhe; futhi konke kusekelwe phezu kwesimiso esikhulu esiyisisekelo sothando. ‘Wothanda iNkosi uNkulunkulu wakho ngayo yonke inhliziyo yakho, nangawo wonke umphefumulo wakho, nangawo wonke amandla akho, nangayo yonke ingqondo yakho; nomakhelwane wakho njengoba uzithanda wena.’ Luka 10:27. Bheka futhi kuDuteronomi 6:4, 5; Levitikusi 19:18. EMiyalweni Eyishumi lezi zimiso zifezwa ngokuningiliziwe, futhi zenziwa zisebenze esimweni nasezizindeni zokuphila komuntu.

> “‘Thou shalt have no other gods before Me.’

> “‘Awuyikuba nabanye onkulunkulu ngaphandle Kwami.’

> “Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.

> “UJehova, ongunaphakade, ozivelelayo ngokwakhe, ongadalwanga, yena uqobo enguMthombo noMlondolozi wakho konke, nguye yedwa ofanele ukuhlonishwa nokukhonzwa okuphezulu kunakho konke. Umuntu uyenqatshelwa ukunikeza noma yiluphi olunye uthingo indawo yokuqala othandweni lwakhe noma enkonzweni yakhe. Noma yini esiyigugu esivame ukuyazisa ngendlela ethambekele ekwehliseni uthando lwethu ngoNkulunkulu noma ekuphazamiseni inkonzo emfanele Yena, yilokho esikwenzayo unkulunkulu.”

> “‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’

> “‘Ungazenzeli isithombe esibaziweyo, noma umfanekiso wanoma yini esezulwini phezulu, noma esemhlabeni phansi, noma esemanzini angaphansi komhlaba; ungakhothami kukho, futhi ungakukhonzi.’”

> “The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.

> “Umthetho wesibili uyakwenqabela ukukhonza uNkulunkulu weqiniso ngezithombe noma ngemifanekiso. Izizwe eziningi zabahedeni zazisho ukuthi izithombe zazo zaziyizifaniso noma izimpawu nje kuphela okwakukhonzwa ngazo ubuNkulunkulu, kodwa uNkulunkulu umemezele ukuthi ukukhonza okunjalo kuyisono. Umzamo wokumela oPhakade ngezinto ezibonakalayo wawungehlisa umqondo womuntu ngoNkulunkulu. Ingqondo, isuswe ekupheleleni okungenamkhawulo kukaJehova, yayiyodonselwa esidalweni kunoMdali. Futhi njengoba imibono yakhe ngoNkulunkulu yayiyokwehliswa, kanjalo nomuntu wayeyokonakala.”

> “‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.

> “‘Mina, Jehova uNkulunkulu wakho, nginguNkulunkulu onomhawu.’ Ubudlelwane obuseduze nobungcwele bukaNkulunkulu nabantu baKhe buvezwa ngomfanekiso womshado. Njengoba ukukhonza izithombe kuwukuphinga ngokomoya, ukungamthokozisi kukaNkulunkulu ngakho kubizwa ngokufaneleyo ngokuthi umhawu.” Patriarchs and Prophets, 305, 306.

God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”

Umhawu lukaNkulunkulu lubonakaliswa ngokukhethekile ekulweni nokukhonza izithombe, futhi akusikho ukuzenzakalela ukuthi isinyanyiso sokuqala kuHezekeli isahluko sesishiyagalombili siyisifaniso “somhawu.”

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.

> Kwathi ngomnyaka wesithupha, ngenyanga yesithupha, ngosuku lwesihlanu lwenyanga, ngihlezi endlini yami, nabadala bakwaJuda behlezi phambi kwami, isandla seNkosi uJehova sehle phezu kwami khona lapho. Ngase ngibona, bheka, isifaniso esasinjengokubonakala komlilo: kusukela ekubonakaleni kwezinqe zakhe kwehle kwaba ngumlilo; kusukela ezinqeni zakhe kwenyukela phezulu kwaba njengokubonakala kokukhazimula, njengombala we-amberi. Wayeselulela phambili isimo sesandla, wangibamba ngengidze yezinwele zekhanda lami; umoya wangiphakamisa phakathi komhlaba nezulu, wangiletha emibonweni kaNkulunkulu eJerusalema, emnyango wesango langaphakathi elibheke ngasenyakatho; lapho kwakukhona isihlalo somfanekiso womhawu, ovusa umhawu. Futhi, bheka, inkazimulo kaNkulunkulu ka-Israyeli yayikhona lapho, njengombono engangiwubonile ethafeni. Wayesethi kimi: Ndodana yomuntu, phakamisa amehlo akho manje ubheke ngasenyakatho. Ngase ngiphakamisa amehlo ami ngibheke ngasenyakatho, bheka, ngasenyakatho esangweni le-altare kwakukhona lo mfanekiso womhawu emnyango. Hezekeli 8:1–5.

The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.

Isithombe somhawu siyisokuqala kwezine zezinengiso ezikhulayo uHezekeli aziboniswayo. Isithombe somhawu simelela ukuqala kwesokuqala ezizukulwaneni ezine zokuvukela okukhulayo ngaphakathi ko-Adventism. Isizukulwane sokuqala saqala ngo-1863.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Ngamunye wabaprofethi basendulo wakhuluma kancane ngesikhathi sabo kunangesethu, ukuze ukuprofetha kwabo kusebenze kithi. ‘Kepha zonke lezi zinto zabehlela bona ukuba zibe yizibonelo; zalotshwa ukuba zixwayise thina esehlelwe yikuphela kwezikhathi zomhlaba.’ 1 Korinte 10:11. ‘Abazange bakhonzele bona uqobo, kodwa bakhonza thina ngalezo zinto enizibikelwe manje yilabo abashumayela ivangeli kini ngoMoya oNgcwele othunywe evela ezulwini; okuyizinto nezingelosi ezifisa ukuzibona.’ 1 Petru 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “IBhayibheli iqongelele futhi yabophela ndawonye ingcebo yayo ngenxa yalesi sizukulwane sokugcina. Zonke izenzakalo ezinkulu nazo zonke izenzo ezinesizotha zomlando weTestamente Elidala bezilokhu ziphindaphindeka, futhi ziyaphindaphindeka, ebandleni kulezi zinsuku zokugcina.” Selected Messages, incwadi 3, 338, 339.

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