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# Rome Establishes the Vision - Number Three

IRoma Isungula Umbono — Inombolo Yesithathu

The United States and the Prophetic Vision: A Call to Deep Biblical Study and Understanding

I-United States noMbono Wesiprofetho: Ubizo Lwesifundo Esijulile Nokuqonda KweBhayibheli

Author

Jeff Pippenger

Published

July 14, 2024

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In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, sifting process which is represented as the Messenger of the Covenant in Malachi chapter three cleansing the silver and gold is now under way. In Malachi chapter three it identifies a purging.

Ezindatshaneni ezimbili ezedlule eziphathelene naleyo ncazelo yangasese ethi i-United States ifanekiselwe “ngabaphangi babantu bakho” “abamisa umbono” kuDaniyeli isahluko seshumi nanye ivesi leshumi nane, sasicaphune indima evela embhalweni ka-Ellen White eyayithi, “Amalungu ebandla ayovivinywa futhi afakazelwe ngamunye ngamunye.” Leyo nqubo yokufakazelwa, yokuvivinywa, yokuhlungwa, emelwe njengeSithunywa Sesivumelwano kuMalaki isahluko sesithathu sihlanza isiliva negolide, isiyaqhubeka manje. KuMalaki isahluko sesithathu kuboniswa ukuhlanzwa.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Futhi uyakuhlala njengomncibilikisi nomhlanzisi wesiliva; uyakuhlanza amadodana kaLevi, awacwenge njengegolide nesiliva, ukuze anikele eNkosini umnikelo wokulunga. Khona umnikelo wakwaJuda nowaseJerusalema uyakuba mnandi eNkosini, njengasezinsukwini zakudala, nanjengaseminyakeni yakuqala. Malaki 3:3, 4.

Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.

Labo ababambelele emcabangweni wokuthi i-United States iyona uphawu olumisa umbono, baye bahluleka noma bengazimisele ukuqonda ukuthi umlayezo owavulwa ngoJulayi ka-2023 yiwo ohlanza abakhethwa ukuba babe phakathi kwabayiikhulu namashumi amane nane ezinkulungwane. Esinagogeni laseKapernaume kwafaniselwa ukuhlanzwa kokugcina kwabayiikhulu namashumi amane nane ezinkulungwane.

> “Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.

> “UJesu wabatshela ngokusobala wathi, ‘Kukhona abanye kini abangakholwayo;’ enezela wathi, ‘Ngakho ngashoni kini ukuthi akekho umuntu ongeza Kimi, ngaphandle kokuba ekunikwe nguBaba waMi.’ Wayefisa ukuba baqonde ukuthi uma bengadonselwanga Kuye, kwakungenxa yokuthi izinhliziyo zabo zazingavulelekile kuMoya oNgcwele. ‘Kepha umuntu wemvelo akazamukeli izinto zoMoya kaNkulunkulu, ngokuba zingubuwula kuye; futhi angeke azi, ngokuba ziqondwa ngokomoya.’ 1 Korinte 2:14. Kungokukholwa ukuthi umphefumulo ubona inkazimulo kaJesu. Le nkazimulo ifihlekile, kuze kuthi, ngoMoya oNgcwele, ukukholwa kuvuswe emphefumulweni.”

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> “Ngokusolwa kwabo obala ngenxa yokungakholwa kwabo, laba bafundi baqhubeka nokuhlukaniswa noJesu. Bathukuthela kakhulu, futhi befisa ukulimaza uMsindisi nokwanelisa ububi bamaFarisi, bamfulathela, bamshiya ngokudelela. Base benze ukukhetha kwabo,—bathatha isimo ngaphandle komoya, ikhoba ngaphandle komnyombo. Isinqumo sabo asizange siphinde siguqulwe; ngokuba abazange besahamba noJesu.”

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Ovunguza lusesandleni saKhe, futhi Uyakulihlanza ngokupheleleyo ibala laKhe lokubhulela, abuthele ukolweni waKhe enqolobaneni.’ Mathewu 3:12. Lesi kwakungesinye sezikhathi zokuhlanza. Ngamazwi eqiniso, amakhoba ayehlukaniswa nokolweni. Ngenxa yokuthi babeyize kakhulu futhi bezilungisa ngokwabo ukuba bamukele ukusolwa, bethanda izwe kakhulu ukuba bamukele ukuphila kokuthobeka, abaningi bafulathela uJesu. Nabaningi basenza namanje leso senzo esifanayo. Imiphefumulo iyavivinywa namuhla njengoba kwavivinywa labo bafundi esinagogeni laseKapernaume. Lapho iqiniso lilethwa enhliziyweni ngamandla alo, bayabona ukuthi izimpilo zabo azivumelani nentando kaNkulunkulu. Bayasibona isidingo soguquko oluphelele kubo; kodwa abazimisele ukuqalisa umsebenzi wokuzidela. Ngakho bayathukuthela lapho izono zabo zembulwa. Basuka becasukile, njengoba nabafundi bamshiya uJesu, bekhonona bethi, ‘Leli yizwi elilukhuni; ngubani ongalizwa na?’” The Desire of Ages, 392.

By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.

Ngokuthi “amazwi eqiniso” kwakumelwe igolide nesiliva esisesifanekisweni sikaMalaki sokuhlanzwa kokugcina kwethempeli kwalabo abayizinkulungwane eziyikhulu namashumi amane nane.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.

> Bhekani, ngiyakuthuma isithunywa sami, futhi siyakulungisa indlela phambi kwami; futhi iNkosi eniyifunayo iyakufika masinyane ethempelini layo, yona impela isithunywa sesivumelwano enijabula ngaso; bhekani, iyakuza, usho uJehova Sebawoti. Kepha ngubani ongamelana nosuku lokufika kwayo? futhi ngubani oyakuma lapho ibonakala? ngokuba injengomlilo womncibilikisi, nanjengensipho yabawashi. Malaki 3:1, 2.

All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”

Bonke abaprofethi, kuhlanganisa noMalaki, bakhomba izinsuku zokugcina. Kweyokuqala yalezi zihloko esazicaphuna, i-*The 1888 Materials*, ikhasi 403, sitshelwa khona ukuthi, “Lowo ophumula aneliseke ngolwazi lwakhe lwamanje olungakapheleli lweMibhalo, ecabanga ukuthi lokhu kwanele ensindisweni yakhe, uphumula ekukhohlisweni okubulalayo. Baningi abangahlonyiselwanga ngokuphelele ngezimpikiswano ezingokweMibhalo, ukuze bakwazi ukuqonda iphutha, futhi balahle wonke amasiko nezinkolelo-ze eziye zaphushwa njengokungathi ziyiqiniso.” Labo abachazwe kuleso sigaba esifanayo “abasibo abafundi beBhayibheli abaqotho nabasondelene nalo,” abangazange “bafunde ngenhloso” “izingxenye zeMibhalo” lapho kukhona khona “ukwehluka kwemibono.” Labo okubhekiswe kubo “abalifundi iBhayibheli [ukuze] bazenzele owabo umnkantsha nokunonotha kwemiphefumulo yabo. Abazizwa ukuthi liyizwi likaNkulunkulu elikhuluma kubo. Kodwa, uma sifuna ukuqonda indlela yensindiso, uma sifuna ukubona imisebe yeLanga lokulunga,” bona “kufanele bafunde iMibhalo ngenhloso.”

The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”

Isihloko sokuqala sabonisa ukuthi enye yezingcezu zemodeli yabo yesiprofetho echezukile yisigaba esivela encwadini ethi The Great Controversy, esilotshwe kanje, “UbuRoma ezweni elidala kanye nobuProthestani obuhlubukayo ezweni elisha buyolandela indlela efanayo maqondana nalabo abahlonipha yonke imiyalo kaNkulunkulu.” The Great Controversy, 615. Ukuhumusha kwabo okuyimfihlo kuthi lo musho ukhomba “ubuRoma” njengomlando owedlule kanye “nobuProthestani obuhlubukayo” njengezwe lanamuhla. Emva kobufakazi bolimi obukhombisa ukuthi ukusetshenziswa abakwenzayo kulo musho kuphuciwe encazelweni yawo efanele, abazange babonise ukuhoxiswa obala kwalokho kusetshenziswa okungamanga. Empeleni basebenzisa sona lesi sigaba ukumemezela umhlangano wabo olandelayo we-Zoom. Nokho siyatshelwa ukuthi “Kufanele sigcizelele kubo bonke isidingo sokuphenya ngenkuthalo iqiniso likaNkulunkulu, ukuze bazi ukuthi bayazi ukuthi liyini iqiniso.” Akuzange kube khona mzamo wokuhoxisa isimangalo esingamanga, okuyinto ebonakala iyibufakazi bokuthi labo abagqugquzela lokhu kusetshenziswa okungamanga abaphequluli “ngenkuthalo” ukuze “bazi ukuthi liyini iqiniso.”

From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.

Kusukela ekuqaleni kwale mpikiswano, siyisondele njengokungathi yayingaphezu kokungavumelani nje phakathi kweqiniso nephutha mayelana nokuthi “abaphangi babantu bakho” bamele bani, futhi ngisabambelele kuleso simo. Izihloko eziphathelene nencwadi kaDaniyeli zase zifinyelele ephuzwini, ngenombolo yamakhulu amabili, lapho incazelo yamavesi eshumi nantathu kuya kweleshumi nanhlanu kaDaniyeli ishumi nanye yayisivezwe ngokucacile nangokuthembeka. La mavesi amele umlando kusukela ngowe-1989 kuze kube ngumthetho weSonto oseduze ukufika, okhona evesini lamashumi amane likaDaniyeli ishumi nanye.

We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:

Besilokhu sikhomba lowo mlando njengomlando ofihlekile wevesi lamashumi amane. Siphinde sakhomba nokuthi lapho uDade White ethi “incwadi eyayivalwe ngophawu ayisiyo iSambulo, kodwa yileyo ngxenye yesiprofetho sikaDaniyeli ephathelene nezinsuku zokugcina,” khona-ke umlando ofihlekile kaDaniyeli isahluko seshumi nanye ivesi lamashumi amane uyiyo “leyo ngxenye yesiprofetho sikaDaniyeli.” Amavesi eshumi nantathu kuya kweleshumi nanhlanu amele iqiniso lesiprofetho elambulwayo ezinsukwini zokugcina. Ngakho-ke lawo mavesi amathathu nawo amelwe kokubili njenge “Sambulo sikaJesu Kristu” kanye “Neziduma Eziyisikhombisa” encwadini yesAmbulo eyambulwayo ngaphambi nje kokuvalwa komusa. Lapho uDade White ebhekisela kuleyo “ngxenye yencwadi kaDaniyeli,” isiqephu lapho leso sitatimende sitholakala khona sithi:

> “Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’

> “Makungabikho ocabanga ukuthi, ngenxa yokuthi bengakwazi ukuchaza incazelo yalo lonke uphawu olukuSambulo, akusizi ngalutho kubo ukuhlolisisa le ncwadi ngomzamo wokwazi incazelo yeqiniso eliqukethwe yiyo. Lowo owembulela uJohane lezi zimfihlakalo uzonika ofunisisa iqiniso ngokukhuthala ukunambitha kwangaphambili kwezinto zasezulwini. Labo izinhliziyo zabo zivulekile ekwamukeleni iqiniso bazonikwa amandla okuqonda izifundiso zalo, futhi bayophiwa isibusiso esathenjiswa labo ‘abezwa amazwi alesi siprofetho, bagcine lezo zinto ezilotshwe kuso.’”

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.

> “Encwadini yesAmbulo zonke izincwadi zeBhayibheli ziyahlangana ziphethe khona. Nansi isiphelelisi sencwadi kaDaniyeli. Enye iyisiprofetho; enye iyisambulo. Incwadi eyayivalwe ngophawu akusiyo eyesAmbulo, kodwa yileyo ngxenye yesiprofetho sikaDaniyeli ephathelene nezinsuku zokugcina. Ingelosi yamyala yathi, ‘Kepha wena, Daniyeli, vala amazwi, uyinamathisele uphawu incwadi, kuze kube yisikhathi sokuphela.’ Daniyeli 12:4.” Izenzo ZabaPhostoli, 584, 585.

The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.

Igama elithi “complement” lisho ukuletha ekupheleleni. Ingxenye yencwadi kaDaniyeli ephathelene nezinsuku zokugcina, evulwayo ngesikhathi sokuphela, yenziwa iphelele lapho ihlanganiswa, “umugqa phezu komugqa,” ne- “Sambulo sikaJesu Kristu,” kanye “neziNdudumo eziyisiKhombisa.” Lezo zifanekiso ezintathu zingumyalezo ovulwayo, ngakho-ke zimelela “amazwi eqiniso” asetshenziselwa “ukuhlanza” abayizinkulungwane eziyikhulu namashumi amane nane ekuhlanzweni kokugcina kwethempeli kukaMalaki, njengoba kufanekiswe emavesini eshumi nantathu kuya kweleshumi nanhlanu kaDaniyeli ishumi nanye. Ivesi eliphakathi nendawo yivesi lapho impikiswano yamanje ifanekiswe khona, futhi ngaleyo ndlela limelela yona kanye impikiswano eyabhekana namaMillerite emlandweni wawo wesiprofetho.

To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.

Ukuthi “abaphangi babantu bakho” evesini leshumi nane yi-United States kuyahambisana ngokuphelele nendlela amaProthestani emlandweni wamaMillerite athi ngayo abaphangi babemele u-Antiochus Epiphanes. Ingxabano izohlanza inhlabathi engcolile egolide nasesiliveni, kodwa indaba ebaluleke kakhulu ukuthi le ngxabano ivunyelwe ukuholela labo abamelwe ngabaLevi besahluko sesithathu sikaMalaki ukuba bafunde iZwi likaNkulunkulu lesiprofetho ngokujula okukhulu kunanini ngaphambili. “Umuntu onebhulashi lothuli” wephupho likaWilliam Miller manje usekhukhula izinhlamvu zemali namatshe ayigugu omgunyathi azikhiphe egumbini, ngaphambi komsebenzi waKhe wokuhlanganisa kabusha amatshe ayigugu eqiniso ngokuhleleka okuphelele okukhanya ngokuphindwe kayishumi kunelanga.

The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”

Impikiswano yavunyelwa ukuba yenzeke ukuze kufezwe wona kanye lowo msebenzi, ngokuba sazisiwe ukuthi, “UNkulunkulu uyakuvusa abantu baKhe; uma ezinye izindlela zehluleka, kuyakungena phakathi kwabo amanga emfundo, ayakubahlunga, ahlukanise amakhoba nokolweni. INkosi ibiza bonke abakholwa izwi laYo ukuba bavuke ebuthongweni. Kufikile ukukhanya okuyigugu, okufanele lesi sikhathi. Kuyiqiniso leBhayibheli, elibonisa izingozi eziphezu kwethu khona manje. Lokhu kukhanya kufanele kusiholele ekutadisheni imiBhalo ngenkuthalo nasekuhloleni ngokucophelela kakhulu izimfundiso esizibambayo. UNkulunkulu uthanda ukuba zonke izinhlangothi nazo zonke izimfundiso zeqiniso ziphenywe ngokugcwele nangokuphikelela, ngomkhuleko nangokuzila ukudla. Abakholwayo akufanele baphumule emicabangweni nje nasezimbonweni ezingacacile kahle zokuthi liyini iqiniso.”

The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”

“Amahlubuka” awavumelayo futhi awasebenzisayo ukuze avuse abangcwele baKhe abalele “yizingxabano ezindala.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> “Emlandweni naseziprofethweni iZwi likaNkulunkulu libonisa impi ende eqhubekayo phakathi kweqiniso nephutha. Leyo mpi isaqhubeka nanamuhla. Lezo zinto ebezikhona, ziyakuphindwa. Izingxabano zakudala ziyovuselelwa, futhi izimfundiso ezintsha ziyolokhu zivele njalo. Kodwa abantu bakaNkulunkulu, abathi ekukholweni kwabo nasekugcwalisekeni kwesiprofetho badlale indima ekumemezeleni imiyalezo yengelosi yokuqala, eyesibili, neyesithathu, bayazi ukuthi bami kuphi. Banolwazi oluyigugu kakhulu kunegolide elicwengekileyo. Bamelwe ukuma baqine njengedwala, bebambelele ekuqaleni kokwethemba kwabo bengaguquki kuze kube sekupheleni.” Selected Message, incwadi 2, 109.

The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.

Impikiswano mayelana “nabaphangi babantu bakho” iyimpikiswano yakudala evela emlandweni wamaMillerite, okuyiyo “isiqalo sokuzethemba kwabo” abatshelwa ukuba bakubambe “kuqine kuze kube sekupheleni.” “Isiqalo” “sokuzethemba” kwezinkulungwane eziyikhulu namashumi amane nane siyimiqondo eyisisekelo emelwe emashadini amaphayona ka-1843 noka-1850.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.

> “Isitha sifuna ukuphambukisa izingqondo zabafowethu nodadewethu emsebenzini wokulungisela abantu ukuba bame kulezi zinsuku zokugcina. Izinkohliso zaso zenzelwe ukuholela izingqondo kude nezingozi nemisebenzi yesikhathi samanje. Zibala njengento engekho ukukhanya uKristu avela nakho ezulwini ukuba akunike uJohane ngenxa yabantu bakhe. Zifundisa ukuthi izigigaba eziphambi kwethu nje azibalulekile ngokwanele ukuba zinakwe ngokukhethekile. Zenza iqiniso elivela ezulwini lingabi namandla, ziphucé abantu bakaNkulunkulu ulwazi lwabo lwangesikhathi esedlule, zinike bona esikhundleni salo isayensi yamanga.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’

> “‘Isho kanje iNkosi: Manini ezindleleni, nibone, nibuze ngezindlela zasendulo, nithi, Ikuphi indlela enhle na? Nihambe ngayo.’”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Makungabikho ozama ukudiliza izisekelo zokukholwa kwethu,—izisekelo ezabekwa ekuqaleni komsebenzi wethu, ngokutadisha iZwi ngomkhuleko nangokwambulwa. Phezu kwalezi zisekelo besakha eminyakeni engamashumi amahlanu edlule. Abantu bangase bacabange ukuthi bathole indlela entsha, nokuthi bangabeka isisekelo esiqinile kunaleso esesibekiwe. Kodwa lokhu kungukukhohlisa okukhulu. Akakho umuntu ongamisa esinye isisekelo ngaphandle kwaleso esesabekwa.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.

> “Esikhathini esidlule abaningi bazamile ukwakha inkolo entsha, ukumisa izimiso ezintsha. Kodwa ukwakhiwa kwabo kwema isikhathi esingakanani?—Kwawa ngokushesha; ngokuba kwakungasekelwanga eDwaleni.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?

> “Abafundi bokuqala babengadingeki yini ukuba babhekane namazwi abantu? Ababengadingeki yini ukulalela izimfundiso zamanga, bese kuthi, sebekwenzile konke, beme baqine, bethi, ‘Ngokuba akakho omunye umuntu ongabeka esinye isisekelo ngaphandle kwaleso esesibekiwe’?”

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.

> “Ngakho-ke simelwe ukubambelela ekuqaleni kokuthembela kwethu kuqine kuze kube sekupheleni. Amazwi anamandla athunyelwe nguNkulunkulu nanguKristu kulesi sizwe, ebakhipha ezweni, iphuzu ngephuzu, ebangenisa ekukhanyeni okucacileyo kweqiniso lamanje. Ngezindebe ezithintwe ngomlilo ongcwele, izinceku zikaNkulunkulu zimemezele umlayezo. Ukukhuluma kobuNkulunkulu kubeke uphawu lwakho ebuqothweni beqiniso elimenyezelwe.” Review and Herald, Mashi 3, 1904.

Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.

“Izindlela zakudala” zikaJeremiya, “ziyizisekelo ezabekwa ekuqaleni komsebenzi wethu.” Lawo maqiniso ayesekelwe “phezu kweDwala,” futhi emlandweni wamaMillerite lawo maqiniso ayizisekelo ayengumyalezo “weqiniso lamanje” owamenyezelwa ngo-1842, 1843, nango-1844.

> “May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “UNkulunkulu makanisize namukele amazwi engiwakhulumile. Labo abemi njengabalindi bakaNkulunkulu ezindongeni zaseSiyoni mababe ngamadoda akwazi ukubona izingozi ngaphambi kwabantu,—amadoda akwazi ukuhlukanisa phakathi kweqiniso nephutha, ukulunga nokungalungi.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.

> “Isixwayiso sesifikile: Akukho lutho okufanele luvunyelwe ukuba lungene oluzophazamisa isisekelo sokholo ebesilokhu sakha phezu kwaso selokhu kwafika umlayezo ngo-1842, 1843, nango-1844. Mina ngangikulo lo mlayezo, futhi kusukela ngaleso sikhathi bengilokhu ngima phambi komhlaba, ngithembekile ekukhanyeni uNkulunkulu asinike khona. Asihlosile ukususa izinyawo zethu esiteji esabekwa kuso njengoba usuku nosuku sasifuna iNkosi ngomkhuleko oqotho, sifuna ukukhanya. Nicabanga ukuthi ngingakuyeka ukukhanya uNkulunkulu anginike kona na? Kumelwe kube njengedwala laphakade. Bekulokhu kungihola selokhu nganikezwa kona. Bazalwane nodadewethu, uNkulunkulu uyaphila futhi uyabusa futhi uyasebenza namuhla. Isandla sakhe siphezu kwesondo, futhi ekuhlinzekeni kwakhe ujikisa isondo ngokuvumelana nentando yakhe uqobo. Mabangaqinisi abantu ezincwadini, bethi bazokwenzani, nalokho abangeke bakwenze. Mabaqinise bona eNkosini uNkulunkulu wezulu. Khona-ke ukukhanya kwezulu kuyokhanya ethempelini lomphefumulo, futhi siyobona insindiso kaNkulunkulu.” Review and Herald, April 14, 1903.

The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.

Umlayezo owamenyezelwa “ngo-1842, 1843, nango-1844” ungumlayezo omelwe eshadini lamaphayona ka-1843. NgoMeyi ka-1842, kwanyatheliswa amashadi angamakhulu amathathu ka-1843. U-Ellen White namaphayona bonke bafakaza ukuthi ishadi laliyikugcwaliseka komyalo okuHabakuki isahluko sesibili wokuloba umbono nokuwenza ucace ematafuleni. Kulo lowo mlando kwakukhona abashumayeli bamaMillerite abangamakhulu amathathu, futhi izazi-mlando ze-SDA ziyafakaza ngeqiniso lokuthi bonke basebenzisa ishadi lika-1843.

What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?

Yini engangenisa umuntu ukuba athi ukuvezwa kwasekuqaleni kweRoma njengabaphangi babantu bakho, njengoba kumelwe eshadini, kuyiphutha? Yini engenza omunye amukele lowo mbono? Nokho, yini engena kithina esithi siyayamukela incazelo yamaphayona yokuthi iRoma imelwe yilesi sisho esithi, “abaphangi babantu bakho,” kodwa empeleni singakwazi ukuzivikela thina ngokwethu ngaleyo ncazelo?

In the first article we cited the following passage:

Esihlokweni sokuqala sakhomba lesi siqephu esilandelayo:

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.

> “Noma ngabe kuyini ukuqhubekela phambili komuntu ngokwengqondo, makangacabangi nakancane ukuthi asikho isidingo sokuhlolisisa imiBhalo ngokujulile nangokuqhubekayo ukuze kutholakale ukukhanya okukhulu. Njengabantu sibiziwe, ngamunye ngamunye, ukuba sibe abafundi besiprofetho. Kumelwe siqaphe ngobuqotho obukhulu ukuze sikwazi ukuqaphela noma yimuphi umsebe wokukhanya uNkulunkulu ayakusethulela wona.” Testimonies, volume 5, 708.

I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represent the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.

Ngithi “ukukhanya uNkulunkulu” asethulela khona “thina” manje yilokhu: asikakavuki ngokuphelele emthwalweni wethu wokuba siqonde mathupha amavesi ayishumi nanhlanu okuqala kaDaniyeli isahluko seshumi nanye, futhi asikaqondi ukuthi amavesi eshumi nantathu kuya kweleshumi nanhlanu aleso sahluko esifanayo amele amaqiniso afeza ukuhlanzwa kokugcina nokubekwa uphawu kwabantu abayikhulu namashumi amane nane. Ukuba kwakungekho izimfundiso ezingamanga ezethulwa kulo lona mlando, lokho kwakuyoba ubufakazi bokuthi siphapheme ngokugcwele. Kodwa le mpikiswano ifakazela okunye.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..

> “Iqiniso lokuthi akukho mpikiswano noma ukuphithizela phakathi kwabantu bakaNkulunkulu akufanele lithathwe njengobufakazi obuphelele bokuthi babambelele ngokuqinile emfundisweni ephilileyo. Kunesizathu sokwesaba ukuthi kungenzeka abahlukanisi ngokucacileyo phakathi kweqiniso nephutha. Lapho kungekho mibuzo emisha eqalwayo ngokuhlolwa kwemibhalo engcwele, lapho kungekho mehluko wemibono ovele ozokwenza abantu bafune iBhayibheli ngokwabo ukuze baqiniseke ukuthi banalo iqiniso, kuyakuba khona abaningi manje, njengasezikhathini zasendulo, abayakubambelela emasikweni futhi bakhulekele lokho abangakwazi ukuthi kuyini....”

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “UNkulunkulu uyovusa abantu baKhe; uma ezinye izindlela zehluleka, kuyongena phakathi kwabo izihlubuki, eziyobahlunga, zehlukanise amakhoba nokolweni. INkosi ibiza bonke abakholwa izwi laYo ukuba bavuke ebuthongweni. Kufikile ukukhanya okuyigugu, okufanele lesi sikhathi. Kuliqiniso leBhayibheli, elibonisa izingozi eseziphezu kwethu khona manje. Lokhu kukhanya kufanele kusiholele ekutadisheni imiBhalo ngenkuthalo nasekuhloleni ngokucophelela okukhulu izimfundiso esizibambayo. UNkulunkulu ufuna ukuba zonke izici nezimfundiso zeqiniso zihlolisiswe ngokuphelele nangokuphikelela, ngomkhuleko nangokuzila ukudla. Abakholwayo akufanele baphumule emicabangweni engaqinisekile nasemiqondweni engacacile kahle yokuthi iqiniso liyini. Ukukholwa kwabo kufanele kwakhelwe ngokuqinile phezu kwezwi likaNkulunkulu ukuze kuthi, lapho kufika isikhathi sokuvivinywa futhi belethwa phambi kwemikhandlu ukuba baphendule ngokukholwa kwabo, bakwazi ukunikeza isizathu sethemba elikubo, ngobumnene nangokwesaba.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.

> “Vuselelani, vuselelani, vuselelani. Izifundo esizethula emhlabeni kumele kithi zibe yiqiniso eliphilayo. Kubalulekile ukuthi ekulweleni izimfundiso esizibheka njengezindatshana eziyisisekelo zokukholwa, singalokothi sizivumele ukuba sisebenzise izimpikiswano ezingaqinile ngokuphelele.” Testimonies, volume 5, 708.

As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”

Njengoba siqhubekela phambili kulokhu kucatshangelwa ngabaphangi babantu bakaNkulunkulu, sizobonisa ukuthi impikiswano ephathelene nevesi leshumi nane likaDaniyeli ishumi nanye phakathi kwamaProthestani namaMillerite iyafana ncamashi nempikiswano phakathi kwencazelo entsha neyimfihlo ethi i-United States, hhayi iRoma, yiyona emisa umbono. Isikhundla sokuthi i-The Great Controversy isebenzisa inkulumo ethi, “old world” ukukhomba umlando owedlule siyisi “supposition and ill-defined idea” futhi siyisibonelo “sengxabano engeyona ezwakalayo ngokuphelele.”

Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.

Labo abasebenzise lesi sigaba ukusekela ukucabanga kwabo kokuthi amaMillerite ayephambukile ekuboneni iRoma njengabaphangi babantu bakho, kufanele bagcwalise isibopho sabo sobuKristu futhi bahoxise esidlangalaleni leso simangalo sabo, ngoba asisekeleki ngokohlelo lolimi nangokomlando. Kepha nina enihlezi eceleni kulo mpikiswano, ninomthwalo wokuhlukanisa kahle izwi leqiniso, ngokuba nibiziwe ukuba nibe ngabantu ngabanye abayizifundi zesiprofetho, hhayi abalandeli bomqondo womuntu.

Men wrest the Scriptures to their own destruction.

Abantu baphendukezela imiBhalo, kube ngukubhujiswa kwabo uqobo.

> And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.

> Futhi ukubekezelela kweNkosi yethu kubaleleni njengensindiso; njengalokhu nomfowethu othandekayo uPawulu, ngokokuhlakanipha akuphiweyo, wanilobela; njengakuzo zonke izincwadi zakhe futhi, lapho ekhuluma kuzo ngalezi zinto; okukhona kuzo ezinye izinto ezinzima ukuziqonda, abazifundanga nabangazinzile abazihlanekezelayo, njengoba benza nakweminye imiBhalo, kube ngukubhujiswa kwabo uqobo. Ngakho-ke nina, bathandekayo, njengoba nazi lezi zinto ngaphambili, xwayani funa nani, nihudulwa yiphutha lababi, niwe ekumi kwenu okuqinile. Kepha khulani emseni naselwazini lweNkosi noMsindisi wethu uJesu Kristu. Makube kuye inkazimulo kokubili manje naphakade. Ameni. 2 Petru 3:15–18.

Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.

UPetru uthi yilabo “abangafundile nabangazinzile” “abahlanekezela” imiBhalo “kuze kube ngukubhujiswa kwabo uqobo.” Okuvumelana nalelo qiniso kuyizixwayiso eziphindaphindiwe zikaDade White kithi zokuba sizifundele thina uqobo. Uma singawugcwalisi umthwalo wethu wokuba ngabafundi besiprofetho, sizibekela thina uqobo ukubhujiswa kwethu.

It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.

Yizigebengu zabantu bakho ezimisa umbono, futhi uSolomoni ubonisa ukuthi lapho kungekho mbono, abantu bayabhubha.

> 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. IzAga 29:18.

One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?

Enye yezincazelo zegama elithi “ukubhujiswa” ukuthi umuntu enziwe abe yize, embathiswe ubunqunu. Lapho kukhona ukuqonda okungesikho kombono, kusekelwe eqinisweni lokuthi uphawu olumisa lowo mbono aluqondwa, noma luqondwa ngokungeyikho. Ukuba phakathi kwalabo ababhubhayo esixwayisweni sikaSolomoni kuwukuzizuzela ubunqunu obumelwe ngabaseLawodikeya abaphalazwa emlonyeni weNkosi ngesikhathi somthetho weSonto osuzayo maduzane. Kungani singamukela umbono ophambanisa incazelo ecacileyo yamazwi kaDade White mayelana nezwe elidala nelisha, nowenqaba ukuhlonzwa kwamaMillerite kokuthi yiRoma emisa umbono, okwamelwa ngokuqondile eshadini lika-1843, elimele amaqiniso ayisisekelo e-Adventism, futhi elinguKristu, iDwala leminyaka, elimelwe yiyo yonke imifanekiso engcwele yezisekelo?

> “But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.

> “Kodwa sonke isakhiwo esakhiwe phezu kwesinye isisekelo ngaphandle kwezwi likaNkulunkulu siyokuwa. Lowo othi, njengamaJuda ezinsukwini zikaKristu, akhe phezu kwesisekelo semicabango nemibono yabantu, sezimo nemikhosi eqanjwe umuntu, noma phezu kwanoma yimiphi imisebenzi angayenza ngokuzimela emseni kaKristu, wakha isakhiwo sesimilo sakhe phezu kwesihlabathi esinyakazayo. Izivunguvungu ezinamandla zesilingo ziyokhukhula leso sisekelo sesihlabathi, zishiye indlu yakhe iyincithakalo ogwini lwesikhathi.”

> “‘“Therefore thus saith the Lord God, … 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.’ Isaiah 28:16, 17.

> “‘“Ngakho-ke isho kanje iNkosi uNkulunkulu, … ukwahlulela nami ngiyakubeka emgqeni, nokulunga entanjeni yokulinganisa; futhi isichotho siyakukhukhula isiphephelo samanga, namanzi ayakuchichimela indawo yokucasha.” Isaya 28:16, 17.

> “But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.

> “Kodwa namuhla isihe siyancenga isoni. ‘Kuphila kwami, usho kanje iNkosi uJehova, angithokozi ekufeni komubi; kodwa ekutheni omubi aphenduke endleleni yakhe, aphile: phendukani, phendukani ezindleleni zenu ezimbi; ngokuba nifelani na?’ Hezekeli 33:11. Izwi elikhuluma kwabangenakuphenduka namuhla liyizwi laLowo owakhala ngobuhlungu benhliziyo lapho ebona umuzi wothando lwaKhe: ‘Jerusalema, Jerusalema, wena obulala abaprofethi, ukhande ngamatshe abathunyiweyo kuwe! kangaki bengifuna ukubuthela ndawonye abantwana bakho, njengesikhukukazi sibuthela amazinyane aso ngaphansi kwamaphiko aso, kepha anivumanga! Bhekani, indlu yenu ishiyelwe nina iyincithakalo.’ Luka 13:34, 35, R.V. EJerusalema, uJesu wabona uphawu lwezwe elalenqabile futhi ladelela umusa waKhe. Wayekukhalela, wena nhliziyo enenkani! Ngisho nalapho izinyembezi zikaJesu zachitheka entabeni, iJerusalema lalingase lisaphenduke, liphunyuke ekubhujisweni kwalo. Isikhashana esincane iSipho sasezulwini sasisalindele ukwamukelwa kwalo. Kanjalo-ke, wena nhliziyo, uKristu usakhuluma kuwe ngamazwi othando: ‘Bheka, ngimi emnyango, ngiyangqongqotha; uma umuntu ezwa izwi laMi, avule umnyango, ngizakungena kuye, ngidle naye, naye adle naMi.’ ‘Manje yisikhathi esamukelekayo; bhekani, manje usuku lwensindiso.’ IsAmbulo 3:20; 2 Korinte 6:2.”

> “You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

> “Nina enibeke ithemba layo kuyo uqobo lwalo nakha phezu kwesihlabathi. Kodwa akukabi sekwephuzile kakhulu ukuba niphunyuke ekubhujisweni okusondelayo. Ngaphambi kokuba isiphepho siqhamuke, balekelani esisekelweni esiqinileyo. ‘Isho kanje iNkosi uJehova, ithi: Bhekani, ngibeka eSiyoni itshe lesisekelo, itshe elivivinyiweyo, itshe legumbi eliyigugu, lesisekelo esiqinileyo; okholwayo akayikuphuthuma.’ ‘Bhekani kimi, nisindiswe, nonke miphetho yomhlaba; ngokuba nginguNkulunkulu, akakho omunye.’ ‘Ungesabi, ngokuba nginawe; ungadangali, ngokuba nginguNkulunkulu wakho; ngiyakuqinisa; yebo, ngiyakusiza; yebo, ngiyakusekela ngesandla sokunene sokulunga kwami.’ ‘Aniyikujabha, aniyikudideka kuze kube phakade naphakade.’ U-Isaya 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

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