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# Laodicea - Number One

ILawodikeya – Inombolo Yokuqala

Isaiah’s Prophecy of Doom for the Valley of Vision

Isiprofetho Sika-Isaya Sokubhujiswa KweSigodi Sombono

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Jeff Pippenger

Published

August 14, 2023

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> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

> Isiphrofetho ngesigodi sombono. Yini ekuphethe manje, ukuba ukhuphukele phezu kwezindlu zonke? Wena ogcwele iziyaluyalu, muzi onesiphithiphithi, muzi wentokozo: abafileyo bakho ababulewanga ngenkemba, futhi abafelanga empini. Bonke ababusi bakho babaleke kanyekanye, baboshwe ngabatshuzi bemicibisholo; bonke abafunyenwe kuwe baboshwe ndawonye, bona ababebaleke besuka kude. Ngakho ngathi mina: Sukani ukungibheka; ngizokhala kabuhlungu, ningazikhandli ukungiduduza, ngenxa yokuchithwa kwendodakazi yabantu bami. Ngokuba luwusuku lokuhlupha, nolokunyathelwa phansi, nolokudideka oluvela eNkosini uJehova Sebawoti esigodini sombono, lokudiliza izindonga, nolokukhala ezintabeni. U-Isaya 22:1–5.

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

Encwadini ka-Isaya, igama elithi “umthwalo” litholakala izikhathi eziyishumi nesishiyagalombili. Ezingu-11 zalezo zinkomba zikhomba ngokuqondile iziprofetho zokubhujiswa, kanti ezinye eziyisikhombisa zibhekisela emthwalweni njengento ethwalwa ehlombe. Yinkomba eyodwa kuphela kulezo ezihunyushwe ngokuthi “umthwalo” emele into ethwalwa ehlombe, kodwa futhi ibe yisiprofetho sokubhujiswa. Ngihlose ukukhuluma ngaleyo nkomba eyodwa eyigama lesiHeberu elikhomba into ethwalwayo, kodwa futhi eyisiprofetho sokubhujiswa; ngakho ngichaza lowo mehluko kusukela ekuqaleni, noma singeke siphinde sibuyele kula maqiniso kuze kube kamuva.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Lesi sahluko asicacile kancane mayelana nencazelo “yesigodi sombono,” ngokuba sikhonjiswa njenge “Dolobha likaDavide” futhi futhi njenge “Jerusalema.” Isigodi sombono siyisikhombo ebu-Adventist baseLawodikeya ngesikhathi somlando wamavesi ayisithupha okugcina kaDaniyeli ishumi nanye. U-Isaya wamisa umongo wale nhlekelele ngomlando omelwe esahlukweni samashumi amabili ngokuchaza ukunqoba komhlaba kancane kancane yinkosi yase-Asiriya eyayithume umholi wempi ogama lakhe linguThathani ukuba ayothumba umuzi waseGibhithe obizwa ngokuthi i-Ashidodi.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

Umthetho weSonto ukhonzwa kuDaniyeli 11:41, futhi ukhomba amaqembu amathathu “aphunyukayo” esandleni sobupapa ngesikhathi somthetho weSonto.

> In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

> Ngonyaka uThathani afika ngawo e-Ashidodi, (lapho uSargoni inkosi yase-Asiriya imthuma,) walwa ne-Ashidodi, wayithumba; ngaleso sikhathi uJehova wakhuluma ngo-Isaya indodana ka-Amozi, wathi: Hamba, ukhulule indwangu yamasaka okhalweni lwakho, ukhumule nesicathulo onyaweni lwakho. Wenza kanjalo, wahamba enqunu futhi engafaké zicathulo. UJehova wayesethi: Njengokuba inceku yami u-Isaya ihambe iminyaka emithathu inqunu futhi ingafaké zicathulo, ibe yisibonakaliso nesimangaliso phezu kweGibhithe naphezu kweTopiya; kanjalo-ke inkosi yase-Asiriya iyakuhamba ithumba abaseGibhithe, nabathunjwa baseTopiya, abasha nabadala, benqunu futhi bengafaké zicathulo, izinqe zabo zembuliwe, kube yihlazo leGibhithe. Bayakwesaba futhi babe namahloni ngeTopiya, ithemba labo, nangeGibhithe, inkazimulo yabo. Ohlala kulesi siqhingi uyakuthi ngalolo suku: Bhekani, linjalo ithemba lethu, ebesibalekela kulo ukuba sisizakaliswe, sikhululwe enkosini yase-Asiriya; pho siyakusinda kanjani na? Isaya 20:1–6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

Umbuzo ophakanyiswe izakhamuzi zaleso siqhingi uthi zingaphunyuka kanjani enkosini yase-Asiriya, ephinde imelwe njengenkosi yasenyakatho kuDaniyeli ishumi nanye.

> He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Yena [inkosi yasenyakatho] uyakungena futhi ezweni elikhazimulayo, futhi amazwe amaningi ayakuchithwa; kodwa laba bayakuphunyuka esandleni sakhe, okungu-Edomi, noMowabi, nezinhloko zabantwana bakwa-Amoni. Daniyeli 11:41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

Kuleli vesi umthetho weSonto e-United States uyabonakala, futhi kukhona umehluko othile ocashile esiqeshini sikaDaniyeli okufanele ucatshangelwe. Kunamavesi amathathu alandelanayo kuDaniyeli isahluko sishumi nanye amavesi amane kuya kwamashumi amane nantathu, wonke abonisa “amazwe.” Evesini lamashumi amane amazwe amele owawuyiSoviet Union akhukhulwa ubuPapa ne-United States ngonyaka ka-1989. Izazi-mlando zesimanje ziyaliqinisekisa leli qiniso.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Khona-ke evesini lamashumi amane nambili sithola igama elithi “amazwe,” elimelela wonke amazwe omhlaba, njengoba inkosi yasenyakatho (ubupapa) ithumba iGibhithe, elimelela umhlaba wonke. Lokho kungenye yezincazelo zalo. Enye kulezo zincazelo ezimbili engibhekisela kuzo kula mavesi amathathu ihilela igama elithi “phunyuka” evesini lamashumi amane nanye, bese liphinde livela futhi evesini lamashumi amane nambili. Angamazwi amabili ahlukene esiHebheru, nakuba womabili ehunyushwe ngokuthi “phunyuka.” Igama lesiHebheru elihunyushwe ngokuthi “phunyuka” evesini lamashumi amane nambili lisho ukungatholi kukhululwa, ngokuba lapho “amakhosi ayishumi,” amele iZizwe Ezihlangene, evuma ukunikeza uhulumeni wawo womhlaba munye ngaphansi kokulawulwa yisilo sobupapa, akukho ukuphunyuka—akukho kukhululwa.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.

> Izimpondo eziyishumi ozibonileyo ziyizingonyama eziyishumi, ezingakawamukeli umbuso okwamanje; kodwa zamukela amandla njengamakhosi ihora elilodwa kanye nesilo. Lezi zinomqondo munye, zinikela amandla azo namandla azo esilweni. Lezi ziyakulwa neWundlu, futhi iWundlu liyakuzinqoba; ngokuba liyiNkosi yamakhosi, noMbusi wababusi; nalabo abanalo babiziwe, bakhethiweyo, bathembekile. Wayesethi kimi, Amanzi owabonileyo, lapho isifebe sihlezi khona, ayizizwe, nezixuku, nezizwe, nezilimi. Nezimpondo eziyishumi ozibonileyo esilweni, lezi ziyakusizonda isifebe, zisenze incithakalo sibe yize futhi sibe ze, zidle inyama yaso, zisishise ngomlilo. Ngokuba uNkulunkulu ufakile ezinhliziyweni zazo ukwenza intando yakhe, nokuvumelana, nokunikela umbuso wazo esilweni, kuze kugcwaliseke amazwi kaNkulunkulu. IsAmbulo 17:12–17.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

Lawa “makhosi ayishumi” akhulunywa ngawo kaningi ezwini likaNkulunkulu nase ndabeni ka-Eliya; u-Ahabi, inkosi yakwa-Israyeli, wayeyinhloko yezizwe eziyishumi, futhi wayeshade noJezebeli. UJezebeli uyibupapa ekupheleni kwezwe, u-Eliya uyizithunywa zombiko wengelosi yesithathu, kanti u-Ahabi uyinhloko yomfelandawonye wamakhosi ayishumi. U-Ahabi umele i-United States njengomholi we-United Nations ngesikhathi somlando wesiprofetho womthetho weSonto. Lapho iGibhithe lithunjwa yi-Asiriya, inkosi yasenyakatho kuDaniyeli 11:42 isanda kuphoqa amakhosi ayishumi ukuba avume ukunikela umbuso wawo emandleni obupapa.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Njengoba sisondela enkingeni yokugcina, kubaluleke kakhulu ukuba kube khona ukuvumelana nobunye phakathi kwezikhungo zeNkosi ezisetshenziswayo. Izwe ligcwele izivunguvungu nempi nokungaboni ngaso linye. Nokho ngaphansi kwekhanda elilodwa—amandla obupapa—abantu bayohlangana ukuze bamelane noNkulunkulu esimweni sabafakazi baKhe. Lobu bunye buqiniswa yileso sihlubuki esikhulu. Ngesikhathi efuna ukuhlanganisa izinceku zakhe empini yokulwa neqiniso, uyosebenza ukuhlukanisa nokuhlakaza abalimeleli balo. Umona, ukusolelana okubi, nokukhuluma okubi ngabanye, kukhuthazwa nguye ukuze kuvele ukungezwani nokwahlukana.” Testimonies, volume 7, 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

Evesini yamashumi amane nanye sithola igama elithi “baleka,” futhi sithola futhi igama elithi “baleka” evesini lamashumi amane nambili, kodwa lawa ngamazwi amabili ahlukene esiHeberu. Igama elihunyushwe ngokuthi “baleka” evesini lamashumi amane nanye lisho ukuphunyuka sengathi kungenxa yokushelela. Leli yilo gama elihunyushwe ngokuthi “baleka” evesini lesithupha ku-Isaya isahluko samashumi amabili. “Ngalolo suku” “owakhileyo kulesi siqhingi” uyabuza ukuthi angaphunyuka kanjani kumAsiriya othi “ngalolo suku” anqobe umhlaba kancane kancane, njengoba kuboniswe kuDaniyeli ishumi nanye nakwezinye izingxenye eziningana zomBhalo.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

KuDaniyeli isahluko 11 ivesi 41, lapho upapa, noma njengoba uDaniyeli emmele, inkosi yasenyakatho, noma njengoba u-Isaya emmele, umAsiriya, enqoba “izwe elikhazimulayo” elimela i-United States, kukhonjwa amaqembu amabili.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Uyongena futhi ezweni elikhazimulayo, futhi amazwe amaningi ayakugumbuqelwa; kepha laba bayakuphunyuka esandleni sakhe, o-Edomi, noMowabi, nabakhulu babantwana bakwa-Amoni. Daniyeli 11:41.

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

Elinye yi“baningi” abachithwa, kanti elinye iqembu limelelwa njengo“Edomi, noMowabi, nendlalifa enkulu yabantwana bakwa-Amoni.” Ngesikhathi somthetho weSonto, iSambulo ishumi nesishiyagalombili ivesi lesine, sibiza labo abaseseBabiloni ukuba “baphume kulo.”

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.

> Ngase ngizwa elinye izwi livela ezulwini, lithi: Phumani kuye, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zakhe, futhi ukuze ningamukeli ezinhluphekweni zakhe. IsAmbulo 18:4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

UEdome, noMowabi kanye nabaholi babantwana bakwa-Amoni yilabo abaphunyuka ngokushelela, njengoba izizwe zesiqhingi ku-Isaya 20 zithemba ukwenza.

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

Evesini lamashumi amane nanye omunye umehluko omncane engibhekisela kuwo ngukuthi emavesini lamashumi amane, amane nanye, namashumi amane nambili sithola igama elithi “amazwe,” kodwa evesini lamashumi amane nanye liyigama elifakiwe, alikho emazwini okuqala kaDaniyeli futhi akufanele libe khona. Amazwe amaningi agumbuqelwa phansi ekugcwalisekeni kwevesi lamashumi amane ngesikhathi sokuwa kweSoviet Union, futhi amazwe amaningi ayathunjwa lapho upapa ethatha izintambo zeNhlangano Yezizwe. Kodwa emthethweni weSonto ngeSonto e-United States, “abaningi” abagumbuqelwayo abayiwona amazwe amaningi; bangaba ngama-Adventisti oSuku lwesiKhombisa kuphela.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

> “Uma ukukhanya kweqiniso sekwethulwe kuwe, kwembula iSabatha yomyalelo wesine, futhi kukhombisa ukuthi akukho sisekelo eZwini likaNkulunkulu sokugcinwa kweSonto, kodwa nokho usabambelele esabatheni samanga, wenqaba ukungcwelisa iSabatha uNkulunkulu ayibiza ngokuthi ‘usuku lwami olungcwele,’ wemukela uphawu lwesilo. Lokhu kwenzeka nini? Lapho ulalela isimemezelo esikuyala ukuba uyeke ukusebenza ngeSonto futhi ukhulekele uNkulunkulu, kuyilapho wazi ukuthi alikho ngisho nelilodwa izwi eBhayibhelini elibonisa iSonto ukuba lingabi ngolunye usuku olujwayelekile lomsebenzi, uyavuma ukwamukela uphawu lwesilo, futhi wenqaba uphawu lukaNkulunkulu.” Review and Herald, Julayi 13, 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

Noma iliphi ilungu leBandla lamaSeventh-day Adventist lamukela imfundiso yeSabatha ngesikhathi liqala ukuba yilungu elibhapathiziwe lebandla, futhi libophezelekile ukuphendula “ekukhanyeni kweqiniso” mayelana neSabatha.

> “The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Ukuguqulwa kweSabatha kuwuphawu noma isibonakaliso segunya lebandla laseRoma. Labo okuthi, beqonda izimangalo zomyalo wesine, bakhethe ukugcina isabatha samanga esikhundleni seqiniso, ngalokho banikela ukuhlonishwa kulawo mandla okuwukuphela kwawo okuyalayo. Uphawu lwesilo luyisabatha sobupapa, esamukelwe yizwe esikhundleni sosuku olwamiswa nguNkulunkulu.

> “No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

> “Akekho oseke wamukela uphawu lwesilo. Isikhathi sokuvivinywa asikafiki. Kukhona amaKristu eqiniso kuwo wonke amabandla, kungakhishwa ngisho nenhlanganyelo yamaRoma Katolika. Akekho olahlwayo kuze kube yilapho esethole ukukhanya futhi esebonile isibopho somyalo wesine. Kodwa lapho kuyakuphuma isimemezelo esiphoqelela isabatha somgunyathi, futhi ukukhala okukhulu kwengelosi yesithathu kuyakuxwayisa abantu ngokukhonza isilo nomfanekiso waso, umugqa uyakudwetshwa ngokusobala phakathi kwamanga neqiniso. Khona-ke labo abasaqhubeka ekweqeni umthetho bayakwamukela uphawu lwesilo.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

> “Ngezinyathelo ezisheshayo sisondela kule nkathi. Lapho amabandla amaProthestani eyozihlanganisa namandla ezwe ukuze asekele inkolo yamanga, inkolo okwakuthi ngenxa yokuyiphikisa okhokho bawo babekezelele ukushushiswa okunzima kunakho konke, khona-ke iSabatha lobupapa liyophoqelelwa ngegunya elihlangene lesonto nombuso. Kuyoba khona ukuhlubuka kwesizwe, okuyophela kuphela ekubhujisweni kwesizwe.” Manuscript 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

Ngesikhathi somthetho weSonto, abantu bodwa abazobekwa icala ngenxa yokukhanya kwengelosi yesithathu bangamaSeventh-day Adventists, ngoba kungaleso sikhathi kuphela lapho labo abangaphandle kobu-Adventism beyokwethulelwa uvivinyo lwengelosi yesithathu. “Abaningi” abayoketulwa ngesikhathi somthetho weSonto bangama-Adventist aseLaodicea, ngokuba “ukwahlulela kuqala endlini kaNkulunkulu.”

> So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

> Ngakho abokugcina bayakuba ngabokuqala, nabokuqala babe ngabokugcina; ngokuba baningi ababiziweyo, kodwa bayingcosana abakhethiweyo. Mathewu 20:16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

U-Isaya uyisibonakaliso nesimangaliso eGibhithe nase-Ethiopia mayelana nokunqoba komhlaba okuqhubekayo kobupapa. IGibhithe yiZizwe Ezihlangene; i-Ethiopia yi-United States, futhi i-Asiriya ingubupapa. Esimweni salowo mlando ongokwesiprofetho u-Isaya uqala ukubeka uchungechunge lweziprofetho zembubhiso. Isahluko samashumi amabili nambili sikhuluma ngabaseLawodikeya abanqotshwa emthethweni weSonto, nangabaseFiladelfiya ababiza “u-Edomi, uMowabi kanye nenduna yabantwana bakwa-Amoni” ukuba baphume eBabiloni.

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

I-Adventism yaseLawodikeya ayinalo uhlamvu oludingekayo ukuze isindiswe, futhi ikhishwa emlonyeni weNkosi ngesikhathi somthetho weSonto. Ngibeka leli qiniso kuphela ukuze ngigcizelele iphuzu elilandelayo. U-Isaya amashumi amabili nambili umelela esinye isizathu sokuthi iLawodikeya ilahlekile, ngokuba isiprofetho sesahlulelo simelene nesigodi “sombono.” Kukhona amagama amabili ayinhloko esiHeberu ahunyushwa ngokuthi “umbono.” Elinye limelela ukulandelana kwezehlakalo zesiprofetho, kanti elinye limelela umbono kaKristu. Elinye lingaphandle kwebandla kanti elinye lingaphakathi kwebandla. Igama elisesahlukweni samashumi amabili nambili lingumbono omele izehlakalo zesiprofetho, futhi liyilo kanye igama elihunyushwe ngokuthi “umbono” encwadini yezAga.

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

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

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

“Umthwalo wesigodi sombono” uyisiprofetho esikhomba izigaba ezimbili zabakhulekeli ebandleni likaNkulunkulu ekupheleni kwezwe. Isigaba esisodwa esimelelwa nguShebina yiLawodikeya, kanti esinye isigaba yiFiladelfiya esimelwe nguEliyakimi indodana kaHilikhiya. Umehluko phakathi kwalezi zigaba ezimbili kulesi sahluko, ngokusobala, uyafana ncamashi nomehluko osemfanekisweni wezintombi eziyishumi. Isigaba esisodwa sinamafutha phakathi kwamabili, kanti esinye isigaba asinawo. “Amafutha,” njengophawu, amele amaqiniso ehlukene ngokwendikimba lapho etholakala khona, kodwa ku-Isaya amashumi amabili nambili “amafutha” ezintombi eziyishumi amelwe yigama elithi “umbono.” Isigaba esisodwa sinawo “amafutha,” esinye asinawo.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Abagcotshiwe abemi ngaseNkosini yomhlaba wonke banesikhundla esake sanikwa uSathane njengokherubi owembathayo. Ngezidalwa ezingcwele ezizungeze isihlalo sakhe sobukhosi, iNkosi igcina ukuxhumana okuqhubekayo nabakhileyo emhlabeni. Amafutha egolide amele umusa uNkulunkulu agcina ngawo izibani zabakholwayo zinikeziwe, ukuze zingacwayizi zicime. Ukube bekungengenxa yokuthi la mafutha angcwele athululwa evela ezulwini ngemiyalezo yoMoya kaNkulunkulu, amandla obubi ayeyokuba nokubusa okuphelele phezu kwabantu.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “UNkulunkulu uyadeleliswa lapho singamukeli imibiko asithumela yona. Ngaleyo ndlela siyawenqaba amafutha egolide abengawathululela emiphefumulweni yethu ukuze adluliselwe kulabo abasebumnyameni. Lapho isimemezelo sesifika, ‘Bhekani, umkhwenyana uyeza; phumani niyomhlangabeza,’ labo abangawamukelanga amafutha angcwele, abangawugcineleki umusa kaKristu ezinhliziyweni zabo, bayothola, njengalezo zintombi eziyiziwula, ukuthi abakakulungeli ukuhlangana neNkosi yabo. Abanawo, ngaphakathi kwabo, amandla okuzuza lawo mafutha, futhi izimpilo zabo ziyabhidlika. Kodwa uma uMoya oNgcwele kaNkulunkulu ucelwa, uma sincenga, njengoba kwenza uMose, ‘Ngibonise inkazimulo yakho,’ uthando lukaNkulunkulu luyakuthululwa ezinhliziyweni zethu. Ngamapayipi egolide, amafutha egolide ayodluliselwa kithi. ‘Akusikho ngamandla, noma ngobuqhawe, kodwa ngoMoya wami, usho uJehova Sebawoti.’ Ngokwamukela imisebe ekhanyayo yeLanga Lokulunga, abantwana bakaNkulunkulu bakhanya njengezibani emhlabeni.” Review and Herald, Julayi 20, 1897.

The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

Imimoya yabaprofethi iyavumelana phakathi kwayo, futhi abagcotshiweyo ababili bakaZakariya nabo bangofakazi ababili besAmbulo sikaJohane ishumi nanye.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

> “Mayelana nofakazi ababili umprofethi uqhubeka amemezele athi: ‘Laba yizihlahla zomnqumo ezimbili, nezinti zezibani ezimbili ezimi phambi kukaNkulunkulu womhlaba.’ ‘Izwi lakho,’ kusho umhubi, ‘liyisibani ezinyaweni zami, nokukhanya endleleni yami.’ IsAmbulo 11:4; IHubo 119:105. Ofakazi ababili bamele imiBhalo yeTestamente Elidala neleTestamente Elisha. Kokubili kuwubufakazi obubalulekile ngemvelaphi nangokungapheli komthetho kaNkulunkulu. Kokubili futhi kungofakazi ngecebo lensindiso. Izibonakaliso, imihlatshelo, neziprofetho zeTestamente Elidala kukhomba phambili kuMsindisi ozayo. AmaVangeli nezincwadi zeTestamente Elisha zilandisa ngoMsindisi osefikile ngendlela uqobo eyabikezelwa yizibonakaliso nangeziprofetho.” The Great Controversy, 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

Abagcotshiweyo ababili bakaZakariya bamele inqubo yokuxhumana evezwe encwadini yesAmbulo isahluko sokuqala. “Amafutha,” okuyi-“mbono” wesiprofetho wezenzakalo zomlando, adluliselwa ngeTestamente Elidala nangeTestamente Elisha. KusAmbulo ishumi nanye, laba bofakazi ababili bakhonjwa yisimo somongo njengoMose no-Eliya. UMose no-Eliya bayisibonakaliso esizimele ngokwabo.

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Lapho bemelwa ndawonye njengaseNtabeni yokuGuqulwa KukaJesu noma kuSambulo ishumi nanye, bayizimpawu zamaqiniso amabili ahlukene. Entabeni bamele abafel’ ukholo ngesikhathi senhlekelele yomthetho weSonto kanye nabayizinkulungwane eziyikhulu namashumi amane nane, kanti kuSambulo ishumi nanye bamele iTestamente Elidala neTestamente Elisha. Kodwa kuma-Adventist bamele okungaphezu kwalokho. OFakazi ababili kumaJuda babeng“umthetho nabaprofethi,” bemele iTestamente Elidala, kanti ofakazi ababili kumaKristu babeyiTestamente Elidala neTestamente Elisha, kodwa kuma-Adventist ofakazi ababili bayizwi likaNkulunkulu nobufakazi bukaJesu. Yingakho uJohane ayesePhatmose.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Mina Johane, engingumfowenu nami, nohlanganyela nani osizini, nasebukhosini, nasekubekezeleni kukaJesu Kristu, ngangisesiqhingini esibizwa ngokuthi iPhathimo ngenxa yezwi likaNkulunkulu nangenxa yobufakazi bukaJesu Kristu. IsAmbulo 1:9.

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

Ku-Isaya amashumi amabili nambili kumelwe ofakazi ababili, uMose no-Eliya, nakuba lokhu kungabonakala kuphela uma usebenzisa umgomo ka-Alfa no-Omega kuleso sahluko. Cabanga ukuthi uJesu waqala kuphi incazelo yaKhe “yombono” yezenzakalo zesiprofetho kubafundi baKhe endleleni eya e-Emawuse.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

> “Eqala kuMose, u-Alpha uqobo womlando weBhayibheli, uKristu wachaza kuyo yonke imiBhalo izinto eziphathelene Naye.” Desire of Ages, 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

U-Eliya ungumprofethi ovela ngaphambi kosuku olukhulu nolwesabekayo lweNkosi, enomyalezo osekelwe esimisweni sika-Alfa no-Omega, ephendulela izinhliziyo zawoyise (alfa) kubantwana (omega). UMose no-Eliya bamele i-alfa ne-omega yesiprofetho seBhayibheli. Uma ningakuzwa, uMose wayenguWilliam Miller. Bobabili uMose noMiller bafa, futhi bobabili bahlonzwa ngokuphefumulelwa njengabasindisiwe. UMose, kambe, wavuswa ngokushesha ngemva kokufa kwakhe, kodwa izingelosi zilindile zizungeze ithuna likaMiller kuze kube ukuvuka kwakhe. U-Eliya umele isithunywa sokugcina ngaphambi kokufika kosuku olukhulu nolwesabekayo lweNkosi.

> “The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> “AmaJuda azama ukumisa ukumenyezelwa komlayezo owawubikezelwe eZwini likaNkulunkulu; kodwa isiprofetho kufanele sigcwaliseke. INkosi ithi, ‘Bhekani, ngiyakuthumela kini u-Eliya umprofethi ngaphambi kokufika kosuku olukhulu nolwesabekayo lweNkosi’ (Malaki 4:5). Othile uyakuza ngomoya nangamandla ka-Eliya, futhi lapho evela, abantu bangase bathi, ‘Ukhuthalele ngokweqile, awuchazi imiBhalo ngendlela efanele. Ake ngikutshele ukuthi ufundise kanjani umyalezo wakho.’”

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

> “Baningi abangakwazi ukuhlukanisa phakathi komsebenzi kaNkulunkulu nowomuntu. Ngizokhuluma iqiniso njengoba uNkulunkulu elinika mina, futhi ngisho manje, uma niqhubeka nokusola, nibe nomoya wokuphikisana, aniyikukwazi neze iqiniso. UJesu wathi kubafundi baKhe, ‘Ngisenokuningi enginokunitshela khona, kodwa ningeke nakubekezelele manje’ (Johane 16:12). Babengekho esimweni sokwazisa izinto ezingcwele nezingunaphakade; kodwa uJesu wathembisa ukuthumela uMduduzi, owayezobafundisa zonke izinto, futhi abakhumbuze zonke izinto, noma yini ayekushilo kubo. Bazalwane, akumelwe sibeke ukwethembela kwethu kumuntu. ‘Dedani kumuntu, omphefumulo wakhe usemakhaleni akhe; ngokuba angabalelwa ngani na?’ (Isaya 2:22). Kumelwe ninamathisele imiphefumulo yenu engenakuzisiza kuJesu. Akusifanele ukuphuza emthonjeni wesigodi, lapho kukhona umthombo entabeni. Masiyeke imifudlana ephansi; make size emithonjeni ephakeme. Uma kukhona iphuzu leqiniso eningaliqondi, eningavumelani ngalo, phenyani, niqhathanise umbhalo nombhalo, nehlisele phansi umgodi weqiniso ujule emayini yeZwi likaNkulunkulu. Kumelwe nibeke nina uqobo nemibono yenu e-altare likaNkulunkulu, nisuse imibono yenu eyakhelwe ngaphambili, nivumele uMoya waseZulwini aniholele kulo lonke iqiniso.” Selected Messages, incwadi 1, 412.

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

Ku-Isaya amashumi amabili nambili, uShebina no-Eliyakimi bamele abahlakaniphileyo nabayiziphukuphuku phakathi kwe-Adventism ekupheleni komhlaba, lapho inkosi yasenyakatho imasha iya eJerusalema. U-Eliyakimi indodana kaHilkhiya wayenawo “umbono,” kodwa uShebina wayengenawo.

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

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

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Umlayezo wesiprofetho, okungukuthi “umbono” waleli vesi, ubhekisa ezintweni ezimbili. Uyakuqonda ukwanda kokukhanya kwesiprofetho, bese uyaphila; futhi uma ungakuqondi—uyafa. Uma ungaqondi, khona-ke awukwazi ukulungiselelwa ukugcina iSabatha ngesikhathi sokuvivinywa komthetho weSonto. Kuyoba “sekwephuze kakhulu.” Lapho ama-Adventist aseLawodikeya echithwa ngesikhathi somthetho weSonto, ayayala umthetho ngoba ayewalile “umbono weqiniso.” Awanafutha; awakuqondi ukwanda kolwazi okuvulwa uphawu lwako ngaphambi nje kokuba kuvalwe isikhathi somusa.

> Because 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. Revelation 3:17.

> Ngokuba uthi, Ngicebile, ngandisiwe ngengcebo, futhi angisweli lutho; kanti awazi ukuthi ungolusizi, nomhawu, nompofu, noyimpumputhe, nqunu. IsAmbulo 3:17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

Isibonakaliso sika-Isaya siwukuthi wahamba enqunu engenazicathulo iminyaka emithathu. Wakwenza lokho ukuze axwayise labo ababeyokwamukela isixwayiso ngomyalezo wakhe wesiprofetho, ukuthi uma ningaqondi umbono wezinto zesiprofetho, niyofika emthethweni weSonto bese niba izithunjwa eziholelwa kude nisesimweni esilusizi, esidabukisayo, esimpofu, esiyizimpumputhe nesinqunu. U-Isaya wayeyisibonakaliso nesimangaliso emlandweni ka-Isaya, kodwa kakhulu kunalokho ekupheleni kwezwe.

> 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.

> Manje zonke lezi zinto zehlela bona ukuba zibe yizibonelo; futhi zalotshwa ukuze zibe yisexwayiso kithi esifikelwe yiziphetho zomhlaba. 1 Korinte 10:11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

Emavesini okuqala amahlanu esahluko samashumi amabili nambili, iJerusalema, umuzi kaDavide, ikhonjwa njengomuzi “onesiphithiphithi,” “ojabulayo,” ogcwele “ukuxokozela.” Isisho esivamile seBhayibheli, esisetshenziswa ngisho nayizizwe zomhlaba, sisetshenziswa kulesi sahluko ukumela lowo muzi “ojabulayo” “onesiphithiphithi” ogcwele “ukuxokozela,” lapho labo abasevesini leshumi nantathu besho ngokuthokoza bathi, “masidle siphuze; ngoba kusasa siyakufa.” Nokho, nakuba bejabula, amadoda abo abulawa, kodwa hhayi ngenkemba, noma empini; ngakho-ke u-Isaya ubeka umbuzo wokuthi, “Yini ekugulisa na?”

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

Noma yini ebaphethe, kubenze banyukela ophahleni lwezindlu. Uphahla lwezindlu luwuphawu lokukhonza ilanga, inyanga nezinkanyezi; luwuphawu lobuthakathi bomoya. Kule ndima, ubu-Adventist buphansi kwenkohliso engokomoya.

> And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

> Nalabo abakhonza ibutho lasezulwini phezu kophahla lwezindlu; nalabo abakhonza futhi bafunge ngeNkosi, baphinde bafunge ngoMalikamu; nalabo abaphendukile emuva ekulandeleni iNkosi; nalabo abangayifunanga iNkosi, bengabuzanga ngayo.

> Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

> Thula phambi kobuso beNkosi uNkulunkulu; ngokuba usuku lweNkosi selusondele; ngokuba iNkosi ilungisile umhlatshelo, ibamise izimenywa zayo. Kuyakuthi ngosuku lomhlatshelo weNkosi ngijezise izikhulu, nabantwana benkosi, nabo bonke abagqoka izembatho zabokufika. Ngalolo suku futhi ngiyakujezisa bonke abagxuma phezu komnyango, abagcwalisa izindlu zamakhosi abo ngodlame nangenkohliso. UZefaniya 1:5–9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

Ngesikhathi sobunzima bomthetho weSonto, ubu-Adventist, obumelwe njengeJerusalema, buse “esigodini sombono.” Labo abenqaba umlayezo wesiprofetho omelwe “ngamafutha” noma “ngombono” benza imimoya, okuyinto uPawulu akhuluma ngayo kweyesibili kwabaseThesalonika. Lapho futhi sithola labo (uShebna) abangalamukelanga uthando lweqiniso.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.

> Ngenxa yalokhu uNkulunkulu uyakubathumela ukukhohliseka okunamandla, ukuze bakholwe amanga; ukuze balahlwe bonke abangakholwanga iqiniso, kodwa bathokozela ukungalungi. 2 Thesalonika 2: 11, 12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

Yebo, igama elithi “iqiniso” uPawulu alisebenzisayo liyigama lesiGreki elithathwe egameni lesiHeberu elithi “iqiniso,” elakhiwa ngokuhlanganiswa kwezinhlamvu ezintathu zesiHeberu ezimelela u-Alfa no-Omega. Ukwenqaba “iqiniso” elimelwe njengomgomo ka-Alfa no-Omega, kuletha ukukhohliseka okunamandla phezu kwabaseLawodikeya, futhi lokho kukhohliseka kungukukhulekela imimoya.

> “Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

> “Usho umprofethi u-Isaya uthi: ‘Nxa besithi kini: Funani kwabanemimoya ejwayelekileyo, nakubathakathi abakhulumela phansi, ababubulayo; kambe abantu akumelanga yini bafune kuNkulunkulu wabo na? Ngenxa yabaphilayo baya kwabafileyo na? Emthethweni nasebufakazini; uma bengakhulumi ngokwaleli zwi, kungenxa yokuthi akukho kukhanya kubo.’ Isaya 8:19, 20. Ukuba abantu babethande ukwamukela iqiniso elishiwo ngokusobala kangaka emiBhalweni mayelana nemvelo yomuntu nesimo sabafileyo, babeyakubona ezimangalweni nasekubonakaleni kwemfundiso yokuxhumana nemimoya ukusebenza kukaSathane ngamandla, nangezibonakaliso, nangezimangaliso zamanga. Kodwa kunokuba badede inkululeko emnandi kakhulu enhliziyweni yenyama, balahle izono abazithandayo, izixuku eziningi zivalela ukukhanya amehlo azo, ziqhubeke ngqo, zinganaki izixwayiso, ngesikhathi uSathane eluka izingibe zakhe nxazonke zazo, zize zibe yimpango yakhe. ‘Ngenxa yokuthi abalitholanga uthando lweqiniso ukuze basindiswe,’ ngakho-ke ‘uNkulunkulu uyakubathumela inkohliso enamandla, ukuze bakholwe amanga.’ 2 Thesalonika 2:10, 11.” The Great Controversy, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

Ku-Isaya amashumi amabili nambili amadoda omuzi wentokozo ayabulawa, kodwa hhayi empini noma ngenkemba; aboshwa ndawonye abulawe kanye nabaholi ababalekile.

> “If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

> “Uma ibandla lilandela indlela efana neyezwe, liyokwabelana ngesiphetho esifanayo. Cha, kunalokho, njengoba lamukele ukukhanya okukhulu, isijeziso salo siyokuba sikhulu kunesabangalalelanga.”

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> “Thina njengesizwe sivuma ukuthi sineqiniso ngaphambi kwanoma yisiphi esinye isizwe emhlabeni. Ngakho-ke ukuphila kwethu nesimilo sethu kufanele kuvumelane nokukholwa okunjalo. Usuku selusondele kakhulu kithi lapho abalungileyo beyoboshwa njengezinhlamvu eziyigugu zibe yizinyanda ukuze zifakwe esibayeni sasezulwini, kuyilapho ababi, njengokhula, beqoqelwa imililo yosuku lokugcina olukhulu. Kodwa ukolweni nokhula ‘kukhula ndawonye kuze kube ukuvuna.’” Testimonies, volume 5, 100.

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

Ubuholi ku-Isaya amashumi amabili nambili buboshwe ndawonye “ngabadubuli beminsalo.” UShebina uboniswa njengomholi ophezu kwendlu, futhi isikhundla sakhe siyakunikwa u-Eliyakimi, indodana kaHilikhiya. Ku-Isaya amashumi amabili nambili umlayezo wesiprofetho omelelwa “ngombono” wezenzakalo zesiprofetho uveze izigaba ezimbili zabakhulekeli eJerusalema njengoba inkosi yasenyakatho isondela. Esinye isigaba siboshelwa isibuya sasezulwini, kanti esinye siboshelwa emililweni yezinsuku zokugcina. Okubophe ababi “ngabadubuli beminsalo,” okuyinto engolunye lwezimpawu eziningi zobuSulumane eZwini likaNkulunkulu.

> And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

> Insali yenani labacibisheli, amaqhawe abantwana bakwaKedari, iyakuncishiswa; ngoba iNkosi uNkulunkulu ka-Israyeli ikukhulumile lokhu. Isaya 21:17.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Yilawa la ngamabizo amadodana ka-Ishmayeli, ngokwamabizo awo, ngokwezizukulwane zawo: izibulo lika-Ishmayeli, uNebhayoti; noKhedari, no-Adibeyeli, noMibisamu, noMishima, noDuma, noMasa, uHadari, noThema, uJeturi, uNafishi, noKhedema. Lawa angamadodana ka-Ishmayeli, lawa ngamabizo awo, ngemizi yawo, nangezinqaba zawo; izikhulu eziyishumi nambili ngokwezizwe zazo. Genesise 25:13–16.

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

Ubuholi bama-Adventist baboshwa ngabatshuzi bemicibisholo ngesikhathi benqaba umlayezo wokuthi ubuSulumane bahlasela i-United States ngoSepthemba 11, 2001, njengokugcwaliseka kwesiprofetho seBhayibheli. Ukuhlasela kwango-9/11 kwaba yisiqinisekiso somlayezo owavulwa izimpawu zawo ngo-1989, ngesikhathi sokuwa kweSoviet Union. Ukuhlasela kobuSulumane ngo-9/11 kwahambisana no-Agasti 11, 1840, lapho isiprofetho esimayelana nokuvinjelwa kobuSulumane sanika amandla umlayezo wengelosi yokuqala ngokuqinisekisa umthetho oyinhloko kaMiller wokuhumusha isiprofetho, wokuthi usuku lumelela unyaka. U-Agasti 11, 1840 kwakuwukugcwaliseka kwesenzakalo esasibikezelwe esasisekelwe esimisweni sosuku ngomnyaka. Lapho sigcwaliseka, umlayezo wengelosi yokuqala wayiswa kuzo zonke iziteshi zemishini emhlabeni.

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

U-9/11 waqinisekisa umthetho oyinhloko “wombono” owanikwa ubu-Adventism ukuba buwumemezele. Lowo mthetho ungowokuthi umlando uyaziphinda. Lapho isimiso sosuku lonyaka saqinisekiswa ngo-Agasti 11, 1840, ingelosi enamandla yesAmbulo ishumi yehla, iphakamisa ukuphawula ukunikwa amandla komlayezo kaMiller wehora lokwahlulela; ngaleyo ndlela ifanekisa isikhathi lapho ingelosi yesAmbulo ishumi nesishiyagalombili yehla ngo-9/11.

> “How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Livela kanjani izwi lokuthi ngimemezele ukuthi iNew York izokhukhulwa yigagasi elikhulu lolwandle? Lokhu angikaze ngakusho. Engakusho yilokhu, njengoba ngangibuka izakhiwo ezinkulu ezazakhiwa lapho, isitezi phezu kwesinye, ‘Yeka ukuthi zizoba zimbi kanjani izigameko eziyakwenzeka lapho iNkosi isukuma ukuzamazamisa umhlaba ngokwesabekayo! Khona-ke amazwi esAmbulo 18:1–3 ayogcwaliseka.’ Sonke isahluko seshumi nesishiyagalombili sesAmbulo siyisexwayiso ngalokho okuzokwehlela umhlaba. Kodwa anginakho ukukhanya okuqondile maqondana nalokho okuzokwehlela iNew York, ngaphandle kokuthi ngiyazi ukuthi ngolunye usuku izakhiwo ezinkulu zalapho ziyowiswa phansi ngokuphenduka nokugumbuqelwa kwamandla kaNkulunkulu. Ngokukhanya engikunikiwe, ngiyazi ukuthi ukubhujiswa kusemhlabeni. Izwi elilodwa elivela eNkosini, ukuthinta okukodwa kwamandla ayo amakhulu, futhi lezi zakhiwo ezinkulu ziyokuwa. Kuyokwenzeka izigameko ezesabekayo kangangokuba asikwazi ngisho nokuzicabanga.” Review and Herald, Julayi 5, 1906.

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

Kunjalo impela ukuthi kusekuningi kakhulu okungashiwo ngo-Islamu, kodwa uShebna umelela labo abenqaba “umbono” womlando wesiprofetho osekelwe ekuphindaphindekeni komlando, uhambisana neqiniso eliyinhloko lokuphindaphindeka komlando—lokuthi ukuqala kwento kukhombisa ukuphela kwento. Ukuvinjelwa kwe-Islamu ngo-Agasti 11, 1840 kwehlisa ingelosi yesAmbulo 10, kanti ukukhululwa kwe-Islamu ngo-9/11 kwehlisa ingelosi yesAmbulo 18.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

> Ngase ngithi, Yizwani, ngiyanincenga, nina zinhloko zikaJakobe, nani babusi bendlu ka-Israyeli; akusikhona yini okwenu ukwazi ukwahlulela na? Nina enizonda okuhle, nithande okubi; enihlubula isikhumba sabo, nisuse phezu kwabo, nenyama yabo emathanjeni abo; nina futhi enidla inyama yabantu bami, nibahlube isikhumba sabo, niphule amathambo abo, nibanqume babe yizicucu, njengokwenziwa okwasebhodweni, nanjengenyama engaphakathi kwecauldron. Khona bayakukhala kuJehova, kepha yena akayikubaphendula; yebo, uyakubafihlela ubuso bakhe ngaleso sikhathi, njengalokhu bezenzile kabi ezenzweni zabo. Usho kanje uJehova ngabaprofethi abadukisa abantu bami, abaluma ngamazinyo abo, bamemeze bathi: Ukuthula; kepha ongafaki lutho emlonyeni wabo, bamlungiselela impi. Ngakho ubusuku buyakuba kini, ukuze ningabi nombono; kuyakuba mnyama kini, ukuze ningabhuli; ilanga liyakushona phezu kwabaprofethi, nosuku lube mnyama phezu kwabo. Khona ababoni bayakuba namahloni, nezangoma ziyakudideka; yebo, bonke bayakusibekela izindebe zabo; ngokuba akukho mpendulo evela kuNkulunkulu. Kepha mina ngeqiniso ngigcwele amandla ngoMoya kaJehova, nokwahlulela, namandla, ukumemezela kuJakobe isiphambeko sakhe, naku-Israyeli isono sakhe. Zwanini lokhu, ngiyanincenga, nina zinhloko zendlu kaJakobe, nani babusi bendlu ka-Israyeli, enizonda ukwahlulela, niphendukezela konke ukulunga. Bakha iZiyoni ngegazi, neJerusalema ngobubi. Izinhloko zalo zahlulela ngomvuzo, nabapristi balo bafundisa ngenkokhelo, nabaprofethi balo babhula ngemali; nokho bayamethemba uJehova, bathi: UJehova akakho yini phakathi kwethu na? akukho bubi obuyakusifikela. Mika 3:1–11.

> And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. 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. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.

> Isixuku sazo zonke izizwe ezilwa no-Ariyeli [iJerusalema], yebo, zonke ezilwa naye nenqaba yakhe, nezimhluphayo, siyakuba njengephupho lombono wasebusuku. Kuyakuba njengalapho umuntu olambileyo ephupha, bheka, uyadla; kodwa uyaphaphama, umphefumulo wakhe ulambatha; noma njengalapho umuntu owomile ephupha, bheka, uyaphuza; kodwa uyaphaphama, bheka, uphelile amandla, nomphefumulo wakhe usanesifiso sokuphuza: siyakuba njalo isixuku sazo zonke izizwe ezilwa nentaba yaseSiyoni. Manini, nimangale; khalani kakhulu, nikhale: badakiwe, kodwa kungenxa yewayini; bayazamazama, kodwa kungenxa yesiphuzo esinamandla. Ngokuba uJehova unithululele umoya wobuthongo obukhulu, wavala amehlo enu; abaprofethi nababusi benu, ababoni, ubembathisile. Futhi umbono wakho konke usuphenduke kini waba njengamazwi encwadi evaliwe, abantu abayinikela kofundileyo, bethi: Ngiyacela, funda lokhu; yena athi: Anginakukwazi, ngokuba ivaliwe. Incwadi inikelwa nakongafundile, kuthiwe: Ngiyacela, funda lokhu; yena athi: Angifundile. Ngakho-ke iNkosi yathi: Njengokuba laba bantu besondela kimi ngomlomo wabo, nangemilomo yabo bangidumisa, kepha izinhliziyo zabo bazibekele kude nami, nokungesaba kwabo kimi kufundiswa ngemiyalo yabantu: ngalokho, bheka, ngiyakuqhubeka ngenze umsebenzi omangalisayo phakathi kwalesi sizwe, yebo, umsebenzi omangalisayo nesimangaliso; ngokuba ukuhlakanipha kwabahlakaniphileyo bazo kuyakubhubha, nokuqonda kwabahluzekile bazo kuyakufihlwa. Maye kubo abafuna ukufihla ngokujula icebo labo kuJehova, nemisebenzi yabo isebumnyameni, abathi: Ngubani osibonayo na? Ngubani osaziyo na? Impela ukuphendukezela kwenu izinto phansi phezulu kuyakubalelwa njengobumba lombumbi; ngokuba umsebenzi uyakuthi yini ngomenzi wawo: Akangenzanga? Noma into ebunjiweyo iyakuthi yini ngalowo oyibumbileyo: Wayengenakuqonda na? U-Isaya 29:7–16.

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

Isigodi sombono, ngokuka-Isaya, “siwusuku lokuhlupheka, nolokunyathelwa phansi, nolokudideka oluvela eNkosini uJehova Sebawoti esigodini sombono, lokudilizwa kwezindonga, nolokukhala kuya ezintabeni.” Ngakho-ke u-Isaya ukhala kabuhlungu, njengoba noJesu enza.

> “The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

> “Izinyembezi zikaJesu zazingezona ezokulindela ukuhlupheka kwaKhe uqobo. Phambi kwaKhe kwakukhona iGetsemane, lapho maduzane ukwesabeka kobumnyama obukhulu kwakuzomgubuzela. Isango lezimvu nalo lalibonakala, okuyilo okwakuthi ngalo, emakhulwini eminyaka, kuholelwe izilwane zeminikelo yomhlatshelo. Lelo sango lalizovuleka maduzane ngenxa yaKhe, iSifaniso Esikhulu Esigcwalisayo, okwakukhomba kuwo wonke lowo mnikelo umhlatshelo waKhe wezono zomhlaba. Eduze kwakukhona neKalvari, indawo yosizi lwaKhe olusondelayo. Nokho kwakungekho ngenxa yalezi zikhumbuzo zokufa kwaKhe okunonya ukuthi uMhlengi wakhala wabubula ngosizi olukhulu emoyeni. Usizi lwaKhe lwalungelona olwobugovu. Umcabango wobuhlungu bwaKhe uqobo awuzange wesabise lowo moya ohloniphekileyo, ozidelayo. Kwakuwukubona iJerusalema okwahlaba inhliziyo kaJesu—iJerusalema elalenqabe iNdodana kaNkulunkulu, ladelela uthando lwaKhe, elanqaba ukuvunyiswa yimisebenzi yaKhe yamandla emikhulu, futhi lase liseduze nokumsusa ukuphila. Wabona ukuthi lalinjani ecaleni lalo lokwenqaba uMhlengi walo, nokuthi lalingaba yini ukube lamamukela Yena kuphela owayengapholisa isilonda salo. Wayefikile ukuzolisindisa; wayengalinikela kanjani?”

> “Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

> “U-Israyeli wayekade eyisizwe esithandwayo; uNkulunkulu wayenze ithempeli labo laba yindawo Yakhe yokuhlala; lali ‘lihle ngokwendawo yalo, intokozo yomhlaba wonke.’ IHubo 48:2. Umlando weminyaka engaphezu kwenkulungwane wokunakekela kukaKristu njengomlindi kanye nothando Lwakhe olumnene, olunjengalolo lukababa ngomntwana wakhe oyedwa, wawukhona lapho. Kulelo thempeli abaprofethi babememezele khona izixwayiso zabo ezinesizotha esikhulu. Lapho kwakuphephezeliswa khona izitsha zokushisela impepho ezivuthayo, kuyilapho impepho, ixutshaniswe nemikhuleko yabakhulekeli, yayinyukela kuNkulunkulu. Lapho kwakuchitheka khona igazi lezilwane, elaliyisifanekiso segazi likaKristu. Lapho uJehova wayebonakalise inkazimulo Yakhe phezu kwesihlalo somusa. Lapho abapristi babesebenza khona, futhi ubukhazikhazi besifanekiso nomkhosi kwaqhubeka izizukulwane ngezizukulwane. Kodwa konke lokhu kwakumelwe kuphele.”

> “Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

> “UJesu waphakamisa isandla saKhe,—leso esasivame kakhulu ukubusisa abagulayo nabahluphekayo,—wathi, esinyakazisa ngasemzini owawumiswe ekubhujisweni, ngamazwi aphukile osizi wamemeza: ‘Ukube ubuwazile, wena uqobo, okungenani ngalolu suku lwakho, izinto ezimayelana nokuthula kwakho!—’ Lapha uMsindisi wema, washiyela ngaphandle okwakungaba yisimo seJerusalema ukube lamukela usizo uNkulunkulu ayefisa ukulinika lona,—isipho seNdodana yaKhe ethandekayo. Ukube iJerusalema yayikwazile lokho okwakuyilungelo layo ukukwazi, futhi yalalela ukukhanya izulu elaliliyithumele kona, ibingavelela ngobuqhosha benhlalakahle, ibe yindlovukazi yemibuso, ikhululekile ngamandla amandla ayo ayewanikwe nguNkulunkulu. Kwakungeke kube khona masosha ahlomile emi emasangweni ayo, kungekho zimpawu zaseRoma ziphephezela ezindongeni zayo. Isiphetho esikhazimulayo esasingabusisa iJerusalema ukube yayimukele uMhlengi wayo savela phambi kweNdodana kaNkulunkulu. Yabona ukuthi ngayo wayengaphulukiswa ekuguleni kwayo okunzima, ikhululwe ebugqilini, futhi imiswe njengedolobha elikhulu nelinamandla lomhlaba. Kusukela ezindongeni zayo ijuba lokuthula lalingaphuma liye kuzo zonke izizwe. Yayiyoba ngumqhele wenkazimulo womhlaba.”

> “But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

> “Kodwa isithombe esikhazimulayo salokho iJerusalema ebingaba yikho siyafiphala emehlweni oMsindisi. Uyabona ukuthi manje siyini ngaphansi kwejoka lamaRoma, sithwele ukufutheka kukaNkulunkulu, simiselwe ukwahlulelwa Kwakhe kokuphindisela. Uyaqhubekisa intambo ephukile yokulila Kwakhe: ‘Kepha manje kufihlakele emehlweni akho. Ngokuba izinsuku ziyakuza phezu kwakho, lapho izitha zakho ziyakwakhela umsele zikuzungeze nxazonke, zikuvimbele nhlangothi zonke, zikuwise phansi kanye nabantwana bakho abaphakathi kwakho; futhi aziyikushiya kuwe itshe phezu kwetshe; ngokuba awusazanga isikhathi sokuhanjelwa kwakho.’”

> “Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

> “UKristu weza ukusindisa iJerusalema kanye nabantwana bayo; kodwa ukuzidla kwabaFarisi, ukuzenzisa, umhawu, nobubi kwakumvimbele ekufezeni injongo yaKhe. UJesu wayazi impindiselo eyesabekayo eyayizokwehlela phezu kwalowo muzi owawumiselwe ukubhujiswa. Wabona iJerusalema lizungezwe ngamabutho, izakhamuzi ezivinjezelwe ziphoqeleka ukuba zife yindlala nokufa, omama bedla izidumbu zabantwana babo uqobo, nabazali kanye nabantwana bephucana ucezu lokugcina lokudla, uthando lwemvelo lubhujiswa yizinhlungu ezihlabayo zendlala. Wabona ukuthi inkani yamaJuda, njengoba yabonakala ekwaleni kwawo insindiso yaKhe, yayiyowaholela futhi ekwenqabeni ukuzithoba emabuthweni ahlaselayo. Wabona iKalvari, lapho ayeyophakanyiselwa khona, igcwele iziphambano eziningi njengemithi yehlathi. Wabona izakhamuzi ezilusizi zihlushwa ngokuhlushwa esigxotsheni nangokubethelwa esiphambanweni, izigodlo ezinhle zibhujiswa, ithempeli lingamanxiwa, futhi ezindongeni zalo ezinkulu kungasali ngisho itshe phezu kwelinye, kuyilapho umuzi ulinywa njengensimu. Kwakufanele impela ukuba uMsindisi akhale ngobuhlungu obukhulu ebona leso sigameko esesabekayo.”

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.

> “IJerusalema yayiyingane ayeyinakekela, futhi njengoba ubaba onothando elilela indodana ephambukayo, kanjalo noJesu walilela umuzi othandekayo. Ngingakudela kanjani? Ngingakubona kanjani unikelwe ekubhujisweni? Kumelwe yini ngikuyeke ukuba ugcwalise indebe yobubi bakho? Umphefumulo owodwa unenani elikhulu kangangokuthi, uma kuqhathaniswa nawo, imihlaba iba yize; kodwa lapha kwakuzolahleka isizwe sonke. Lapho ilanga elalishona entshonalanga selinyamalala emehlweni ezulwini, usuku lomusa lweJerusalema lwaluyobe seluphelile. Ngesikhathi udwendwe lumile emthambekeni we-Olivet, kwakungakabi sekwephuzile ukuba iJerusalema liphenduke. Ingelosi yomusa yayisagoqa amaphiko ayo ukuze yehle esihlalweni sobukhosi segolide inike indawo ukulunga nokwahlulelwa okusheshayo okuzayo. Kodwa inhliziyo enkulu kaKristu yothando yayisalokhu incenga iJerusalema, elalidelele umusa waKhe, lanyanyisa izixwayiso zaKhe, futhi lase lizofaka izandla zalo egazini laKhe. Ukube iJerusalema belingaphenduka nje, kwakungakabi sekwephuzile. Ngesikhathi imisebe yokugcina yelanga elishonayo isalibele ethempelini, embhoshongweni, nasezicongweni, yayingeke yini enye ingelosi enhle iliholele othandweni loMsindisi, ivimbele ukwahlulelwa kwalo? Muzi omuhle kodwa ongcwele, owakhanda ngamatshe abaprofethi, owenqaba iNdodana kaNkulunkulu, owawuzibophela ngokungaphenduki kwakho ezibophweni zobugqila,—usuku lwakho lomusa lwalususeduze ukuphela!” Desire of Ages, 576–578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

Njengoba impi yokuhlasela iJerusalema ichazwa ngu-Isaya esahlukweni samashumi amabili nambili, labo abayihlaselayo “bahleleka empini esangweni.” U-Elamu noKiri basesangweni, izikhali zabo sezilungile, base bethola isimbozo saseJerusalema. Ku-Isaya, “isimbozo” esitholwa yizitha esangweni singumthunzi waseGibhithe.

> Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

> Maye kubantwana abavukelayo, usho uJehova, abaceba icebo, kodwa lingaveli kimi; nabazembatha ngesimbozo, kodwa esingesona esikaMoya wami, ukuze bangezelele isono phezu kwesono; abahamba behlela eGibhithe, bengabuzanga emlonyeni wami; ukuze baziqinise ngamandla kaFaro, bathembele emthunzini waseGibhithe! U-Isaya 30:1, 2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

Kuyaziwa izitha zaseJerusalema ukuthi labo abamelwe uShebna babeke ithemba labo eGibhithe, becabanga ukuthi iGibhithe liyobavikela, kanti labo abamelwe u-Eliyakimi indodana kaHilikiya abathembele “ethunzini laseGibhithe” kodwa bembathiswe isembatho sikaMoya kaNkulunkulu futhi bathembela “ethunzini loPhezukonke.”

> He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

> Ohlala ekusithekeni koPhezukonke uyakuhlala emthunzini woMninimandla onke. Ngizakuthi ngoJehova, Unguyisiphephelo sami nenqaba yami: uNkulunkulu wami; ngiyakwethemba kuye. AmaHubo 91:1, 2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

Ngesikhathi senhlekelele yomthetho weSonto, izintombi ezihlakaniphileyo ezimelelwa ngu-Eliyakimi indodana kaHilikiya zithembele emthunzini woPhezukonke, kanti izintombi eziyiziwula ezimelelwa nguShebina zithembele emthunzini waseGibhithe. Igama elihunyushwe ngokuthi “kwambulwa” lisho ukuhlubula nokuthunjwa. Izitha esangweni ziyaqaphela ukuthi ukuvikelwa kweJerusalema kususiwe, bese uShebina nabahlanganyeli bakhe beqala ukuzama ukuzisindisa, ngokuba babona “izikhala zomuzi kaDavide,” futhi bayabona ukuthi ziningi izikhala eziyovumela isitha ukuba singene. Ngokwesaba okukhulu, njengoba kumelwe emfanekisweni wezintombi eziyishumi, iziwuza ziqala ukufuna ukuvikelwa, kodwa azinakho.

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

UShebina ubheka “izikhali zehlathi” ukuba zimsindise, kodwa sekwephuze kakhulu. Ubala izindlu zaseJerusalema, aqale ukuzidiliza ukuze aqinise udonga, kodwa sekwephuze kakhulu. Baqoqa ndawonye amanzi echibini elingezansi futhi bazama ukuwahlanganisa namanzi echibi elidala, kodwa sekwephuze kakhulu. Amanzi, njengoba eyisibonakaliso esiyinhloko sikaMoya oNgcwele, aveza ukuthi bafuna ngamandla amafutha, kodwa sekwephuze kakhulu. Kuyo yonke imizamo yabo bakhohlwa uMdali wamachibi, nokuthi yena wawenza lawo “machibi” eqiniso kudala. Bakhohlwa ukuthi kwakuyiDwala laPhakade elalihlinzeka umlayezo ezikhathini zakudala. Bakhetha ukungahambi ezindleleni zakudala, ezimelelwa yizisekelo ezamiswa ngomsebenzi kaWilliam Miller.

> “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 to 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 wokulungiselela abantu ukuba beme kulezi zinsuku zokugcina. Ubuqili baso benzelwe ukuholela izingqondo kude nezingozi nemisebenzi yesikhathi samanje. Bathi akulutho ukukhanya uKristu afika nakho evela ezulwini ukuba akunike uJohane ngenxa yabantu baKhe. Bafundisa ukuthi izigigaba eziphambi kwethu nje azibalulekile ngokwanele ukuba zinakwe ngokukhethekile. Benza iqiniso elivela ezulwini lingabi namandla, baphuce abantu bakaNkulunkulu ulwazi lwabo lwesikhathi esedlule, babanike 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.’ Jeremiah 6:16.

> “ ‘Isho kanje iNkosi, Yimani ezindleleni, nibone, nibuze ngezindlela zasendulo, nithi, Iphi indlela enhle? nihambe ngayo.’ Jeremiya 6:16. ”

> “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 noyedwa ofuna ukudiliza izisekelo zokukholwa kwethu—izisekelo ezabekwa ekuqaleni komsebenzi wethu ngokutadisha iZwi ngomkhuleko nangokwambulwa. Phezu kwalezi zisekelo besilokhu sakha eminyakeni engamashumi amahlanu edlule. Abantu bangase bacabange ukuthi bathole indlela entsha nokuthi bangabeka isisekelo esiqinile kakhulu kunaleso esase sabekwa. Kodwa lokhu kuyinkohliso enkulu. Ngokuba akakho umuntu ongabeka esinye isisekelo ngaphandle kwaleso esase sabekwa.”

> “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 esedlule abaningi bazamile ukwakha ukholo olusha, nokumisa izimiso ezintsha. Kodwa ukwakha kwabo kwahlala isikhathi esingakanani? Kwashesha ukuwa, ngokuba kwakungasekelwanga phezu kweDwala.

> “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’? 1 Corinthians 3:11.

> “Abafundi bokuqala akuzange yini kudingeke babhekane namazwi abantu? Akuzange yini kudingeke balalele izimfundiso ezingamanga, bese kuthi, sebeyenzile konke, beme baqine, bethi: ‘Ngokuba akakho omunye ongabeka isisekelo ngaphandle kwaleso esesibekiwe’? 1 Korinte 3:11.

> “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.” Testimonies, volume 8, 296, 297.

> “Ngakho-ke kufanele sibambelele ngokuqinile ekuqaleni kokuthembela kwethu kuze kube sekupheleni. Amazwi anamandla athunyelwe nguNkulunkulu nangoKristu kulaba bantu, ebakhipha ezweni, iphuzu ngephuzu, ebangenisa ekukhanyeni okucacile kweqiniso lamanje. Ngezindebe ezithintwe ngomlilo ongcwele, izinceku zikaNkulunkulu zimemezele umlayezo. Izwi lobuNkulunkulu libeke uphawu lwalo ebufakazini beqiniso elimenyezelweyo.” Testimonies, umqulu 8, 296, 297.

The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

“Usuku” okwenzeka ngalo konke lokhu yilolo “suku” lweBhayibheli u-Isaya alukhomba njengalolo iNkosi uNkulunkulu wamabandla eyalubizela “ukukhala, nokulila, nokuziphuca izinwele, nokwembatha indwangu yamasaka.”

> And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

> INkosi yakhuluma kuMose, yathi, Futhi ngosuku lweshumi lwenyanga yesikhombisa kuyakuba khona usuku lokubuyisana; luyakuba ngumhlangano ongcwele kini; niyakuzithobisa imiphefumulo yenu, ninikele umnikelo oshiswa ngomlilo kuJehova. Aniyikwenza msebenzi ngalolo suku lona; ngokuba luwusuku lokubuyisana, ukuba kunenzelwe ukubuyisana phambi kukaJehova uNkulunkulu wenu. Ngokuba yilowo nalowo mphefumulo ongayikuzithobisa ngalolo suku lona uyakunqunywa phakathi kwabantu bakubo. Futhi yilowo nalowo mphefumulo owenza noma yimuphi umsebenzi ngalolo suku lona, lowo mphefumulo ngiyakuwubhubhisa phakathi kwabantu bakubo. Aniyikwenza nhlobo umsebenzi; kuyakuba yisimiso kuze kube phakade ezizukulwaneni zenu ezindaweni zonke zokuhlala kwenu. Kuyakuba kini yisabatha lokuphumula, nizithobise imiphefumulo yenu; kusukela kusihlwa ngosuku lwesishiyagalolunye lwenyanga kuze kube kusihlwa, niyakugcina isabatha lenu. Levitikusi 23:26–32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

Usuku olufanekiselwa nguShebna no-Eliyakimi indodana kaHilikiya luyiSuku Lokubuyisana olungokumfanekiso ogcwalisekileyo, oluhlanganisa umlando kusukela ku-1844 kuze kube uMikayeli esukuma. Kuleso sikhathi ubu-Adventist bubizwe ukuba “buhluphe” imiphefumulo yabo, noma njengoba u-Isaya ekumela, kubizwe “ukukhala, nokulila, nempandla, nokuzibhinca indwangu yamasaka.”

> “In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

> “Ngo-1844 uMpristi wethu omkhulu wangena endaweni engcwelengcwele kakhulu yendlu engcwele yasezulwini, ukuba aqale umsebenzi wokwahlulela okuphenyayo. Izimo zabalungileyo abafileyo bezidluliswa zibhekwa phambi kukaNkulunkulu. Lapho lowo msebenzi usuqediwe, kuyakumenyezelwa ukwahlulela kwabaphilayo. Yeka ukuthi iyigugu, yeka ukuthi ibalulekile le mizuzu enesizotha! Lowo nalowo kithi unodaba olusemthethweni olulindile enkantolo yasezulwini. Siyakwahlulelwa ngabanye ngabanye ngokwezenzo ezenziwa emzimbeni. Enkonzweni eyisifanekiso, lapho umsebenzi wokubuyisana wenziwa ngumphristi omkhulu endaweni engcwelengcwele kakhulu yendlu engcwele yasemhlabeni, abantu kwakufuneka bathobise imiphefumulo yabo phambi kukaNkulunkulu, bavume izono zabo, ukuze benzelwe ukubuyisana futhi zesulwe. Ngabe kukhona okungaphansi kwalokho okuyakudingeka kithi ngalolu suku lokubuyisana oluyisona uqobo, lapho uKristu esendlini engcwele phezulu enxusela abantu baKhe, futhi isinqumo sokugcina, esingenakuguqulwa, siyakumenyezelwa phezu kwazo zonke izimo na?”

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

> “Sinjani isimo sethu kulesi sikhathi esesabekayo nesisindayo? Maye, yeka ukuziqhenya okubusa ebandleni, yeka ukuzenzisa, yeka inkohliso, yeka ukuthanda ukugqoka, nobudedengu, nokuzijabulisa, yeka ukulangazelela ubukhosi! Zonke lezi zono zimboze ingqondo ngamafu, kangangokuthi izinto zaphakade azibonwanga. Asiyikuhlola yini imiBhalo, ukuze sazi ukuthi sikuphi kulo mlando womhlaba? Asiyikuba yini nokuqonda maqondana nomsebenzi osenzelwa thina ngalesi sikhathi, nangesikhundla okufanele thina njengaboni sisithathe ngenkathi lo msebenzi wokubuyisana uqhubeka? Uma sinokukhathalela okusetheni ngensindiso yemiphefumulo yethu, kumelwe senze uguquko oluqondile nolunqunyiwe. Kumelwe sifune iNkosi ngokuphenduka kweqiniso; kumelwe, ngokudabuka okujulile komphefumulo, sivume izono zethu, ukuze zesulwe.” Selected Messages, incwadi 1, 124, 125.

> And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

> Ngalolo suku iNkosi uJehova wamabandla yabizela ukukhala, nokulila, nokuphucula ikhanda, nokugqoka indwangu yamasaka; kodwa bheka, kwaba khona intokozo nokuthaba, kuhlatshwa izinkabi, kubulawa izimvu, kudliwa inyama, kuphuzwa iwayini, kuthiwa: Masidle siphuze, ngokuba kusasa siyakufa. Isaya 22:12, 13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

INkosi yabiza uShebina ukuba ahluphe umphefumulo wakhe, kodwa wakhetha ukudla nokuphuza nokuqhubeka nokuzitika. INkosi “yakwembula” “ezindlebeni” zakhe ukuthi isono sikaShebina sasingayikuhlawulelwa. Igama elihunyushwe ngokuthi “kuhlawulelwe” yilona gama elisetshenziswa kuLevitikusi ngokuthi “inhlawulo.” Lesi sono sobu-Adventisti baseLawodikiya asiyikuhlawulelwa. Manje u-Isaya uqala ukukhuluma ngobudlelwane bukaShebina (aba-Adventisti baseLawodikiya) no-Eliyakimi, indodana kaHilikiya (aba-Adventisti baseFiladelfiya).

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

UShebina ungum“gcinimafa” njengoba uJuda wayenjalo. Futhi uThobiya, ezinsukwini zikaNehemiya, wayehlala endlini engcwele kaNkulunkulu ekamelweni (engcebweni) lapho kwakufanele kugcinwe khona iminikelo. Lapho uNehemiya ehlanza ithempeli, wamkhipha uThobiya kanye nempahla yakhe. NoShebina naye kumelwe aphonswe ngaphandle. Bobabili bafanekisa ukukhafunwa ngaphandle kobu-Adventist baseLawodikiya ngesikhathi somthetho weSonto.

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “Ngenxa yonya nonkohlakalo lwama-Amoni namaMowabi maqondana no-Israyeli, uNkulunkulu wayememezele ngoMose ukuthi makavalelwe phakade ngaphandle kwebandla labantu baKhe. Bheka kuDuteronomi 23:3–6. Ngokudelela leli zwi, umpristi omkhulu wayekhiphe iminikelo eyayigcinwe ekamelweni lendlu kaNkulunkulu, ukuze enzele lo mmeli wohlanga olwalunqatshelwe indawo. Ukudelela uNkulunkulu okukhulu kunakho konke bekungeke kuboniswe ngaphandle kokunika lo sitha sikaNkulunkulu neqiniso laKhe umusa onjalo.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> “Ekubuyeni kwakhe ePheresiya, uNehemiya wezwa ngalokho kungcoliswa okunesibindi, wayesethatha masinyane izinyathelo zokuxosha lowo ongenayo. ‘Kwangidabukisa kakhulu,’ usho kanjalo; ‘ngakho ngalikhiphela ngaphandle lonke ifenisha yasendlini kaThobiya ekamelweni. Ngase ngiyala, base behlanza amakamelo; ngabuyisela khona futhi izitsha zendlu kaNkulunkulu, kanye nomnikelo wokudla nempepho.’”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.

> “Ithempeli yayingangcoliswanga nje kuphela, kodwa neminikelo yayisetshenziswe ngokungafanele. Lokhu kwakuvame ukudikibalisa ukuphana kwabantu. Base belahlekelwe yintshiseko nokushisa komoya, futhi babengafuni ukukhokha okweshumi kwabo. Izinqolobane zendlu yeNkosi zazingenazo izimpahla ezanele; abaningi kubahlabeleli nabanye ababebekwe enkonzweni yasethempelini, bengatholi ukusekelwa okwanele, base bewushiya umsebenzi kaNkulunkulu ukuze bayosebenza kwenye indawo.” Prophets and Kings, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

UShebina, uJuda noThobiya bonke bamele ama-Adventist aseLawodikeya ekupheleni kwesikhathi.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.

> Usho kanje iNkosi uJehova Sebawoti: Hamba, uye kulo mgcinimafa, kuShebina, ophethe indlu, uthi: Unani lapha? futhi unobani lapha, ukuba uzibhalele lapha ithuna, njengozimbela ithuna endaweni ephakemeyo, nozimbela indawo yokuhlala edwaleni? Bheka, uJehova uyakukhipha impela ngokuthunjwa okunamandla, futhi impela uyakusibekela. Impela uyakukhokha ngamandla, akuphonse njengebhola ezweni elibanzi; uyakufela khona, nezinqola zenkazimulo yakho zibe yihlazo endlini yenkosi yakho. Ngiyakukuxosha esikhundleni sakho, akudonse phansi esigabeni sakho. U-Isaya 22:15–19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

Njengoba inkosi yasenyakatho isondela eJerusalema, kufanele kukhunjulwe ukuthi ukusondela kwayo kwakuyikusondela okuqhubekayo, okuyikho izakhamuzi zaseJerusalema ezazazi ukuthi kuyeza. Yikho lokhu okukhonjwa ku-Isaya isahluko samashumi amabili lapho uThathani, umkhuzi wama-Asiriya, enqoba i-Ashidodi eGibhithe. Babekwazi okwakuzayo, kanti uShebina wachitha isikhathi sakhe ezenzela ithuna elihle. Abavubukuli bathola ithuna likaShebina base besusa umbhalo owawuphezu komnyango wethuna, futhi manje useMnyuziyamu waseBrithani. Okumangalisayo ngokwanele, lapho uShebina esuswa futhi u-Eliyakimi indodana kaHilikiya ethatha isikhundla sobuholi sikaShebina, u-Eliyakimi indodana kaHilikiya wamukela uphawu lwasebukhosini ayengalusebenzisa ukuqinisekisa igama lakhe emibhalweni esemthethweni. Lolo phawu nalo lwatholwa abavubukuli futhi lusemnyuziyamu ofanayo eNgilandi. UShebina usemnyuziyamu emelwe yithuna lakhe, uphawu lokufa, kanti u-Eliyakimi indodana kaHilikiya usemnyuziyamu enesimelo sophawu lokuphila.

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

Ngokuba uShebina wenqaba umlayezo wesixwayiso ophathelene nenkosi yasenyakatho, wakhafulwa emlonyeni weNkosi, futhi igama elihunyushwe ngokuthi “wakhafulwa” esixwayisweni seSambulo esiya eLawodikeya empeleni lisho ukuhlanza okuphuma ngamandla. NgoNehemiya wamkhipha uTobiya nezinto zakhe, kanti ngoShebina waphonswa ngamandla njengebhola ezweni elikude. UShebina ungama-Adventist aseLawodikeya enqaba umlayezo wesiprofetho owavulwa izimpawu zawo ngo-1989 futhi elungiselela ithuna—uphawu lwesilo; kanti u-Eliyakimi indodana kaHilikiya uyibo ubu-Adventist baseFiladelfiya abamukela uphawu lukaNkulunkulu.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.

> Kuyakuthi ngalolo suku ngiyobiza inceku yami u-Eliyakimi indodana kaHilikiya; ngiyamembathisa ngesembatho sakho, ngimqinise ngebhande lakho, ngibeke umbuso wakho esandleni sakhe; abe nguyise kubakhileyo eJerusalema nakuyo indlu yakwaJuda. Isaya 22:20, 21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

Ngomthetho weSonto, ukolweni namakhula e-Adventism kuyahlukaniswa, futhi ubuholi bebandla elinqobayo bunikezwa u-Eliyakimi indodana kaHilkhiya; khona-ke iNkosi iyaliphakamisa ibandla Layo njengophawu, njengoba umlayezo wengelosi yesithathu ukhula ube ukukhala okukhulu. Mhlawumbe ngibe ngiphindaphindile ngokweqile ngokufaka ibinzana elithi “indodana kaHilkhiya,” lapho bengingamane ngithi u-Eliyakimi. Kodwa ubaba kanye nomntwana wakhe ndawonye bayisibonakaliso somlayezo ka-Eliya ngaphambi kwezifo eziyisikhombisa zokugcina. Umlayezo ka-Eliya usebenzisa isibonakaliso sobaba nabantwana ukumela owokuqala (ubaba) nowokugcina (indodana). Lobu budlelwane besiprofetho bungeza ezinganekwaneni zokugcina esahlukweni samashumi amabili nambili. Isithembiso ku-Eliyakimi, indodana kaHilkhiya, sithi iNkosi iyakubeka phezu kwehlombe lakhe ukhiye wendlu kaDavide.

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

“I indlu kaDavide” ingumlayezo kababa nendodana uJesu abhekisela kuwo engxoxweni yakhe yokugcina namaJuda ayengahlubukile. Futhi yilapho evala khona incwadi yesAmbulo. Indlu kaDavide yayinesihluthulelo okuthi, uma kungekho okunye okusetshenziswayo ngo-October 22, 1844, ngoba indawo okuwukuphela kwayo emiBhalweni ebhekisa kulesi sihluthulelo isemlayezweni oya ebandleni laseFiladelfiya.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Ngiyakubeka ehlombe lakhe isihluthulelo sendlu kaDavide; uyakuvula, kungabikho oyakuvala; uyakuvala, kungabikho oyakuvula. U-Isaya 22:22.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.

> Futhi embhalela ingelosi yebandla laseFiladelfiya uthi; Nakhu akushoyo ongcwele, oqinisileyo, onezikhiye zikaDavide, ovulayo kungavali muntu; novalayo kungavuli muntu; Ngiyazi imisebenzi yakho: bheka, ngibeke phambi kwakho umnyango ovulekileyo, futhi akekho ongawuvimba: ngokuba unamandla amancane, waligcina izwi lami, futhi awuliphikanga igama lami. Bheka, ngiyakubenza labo besinagoge likaSathane, abathi bangamaJuda, kanti abayikho, kodwa baqamba amanga; bheka, ngiyakubenza beze bakhuleke phambi kwezinyawo zakho, bazi ukuthi ngakuthanda. Ngokuba uligcinile izwi lokubekezela kwami, nami ngiyakukulonda ehoreni lokulingwa eliyakwehlela umhlaba wonke, ukuvivinya abakhileyo emhlabeni. Bheka, ngiyeza masinyane: bambelela kulokho onakho, ukuze kungabikho muntu othatha umqhele wakho. Onqobayo ngiyakumenza insika ethempelini likaNkulunkulu wami, futhi akasayikuphuma futhi ngaphandle: futhi ngiyakubhala phezu kwakhe igama likaNkulunkulu wami, negama lomuzi kaNkulunkulu wami, oyiJerusalema elisha, elehla livela ezulwini kuNkulunkulu wami: futhi ngiyakubhala phezu kwakhe igama lami elisha. Onendlebe makezwe lokho akushoyo uMoya emabandleni. IsAmbulo 3:7–12.

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

UEliyakimi umele umFiladelfiya ngesikhathi somnyakazo wamaMillerite ovula iNdawo Engcwelengcwele Kakhulu ngo-Okthoba 22, 1844. Ngiyazi ukuthi kwakunguKristu, umPristi wethu Omkhulu, owavula lowo mnyango wesikhathi sokuphathwa, kodwa uKristu wabeka isihluthulelo ehlweni likaEliyakimi indodana kaHilikiya, futhi uthi “uyakuvula.” Sesifinyelele kulelo qophelo engalikhomba ekuqaleni kwalesi sihloko.

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

Kukhona izikhathi eziyishumi nesishiyagalombili encwadini ka-Isaya lapho sithola khona igama elithi “umthwalo,” kodwa kasikhombisa kulezo zikhathi limelela into ethwalwa ehlombe, kanti izikhathi eziyishumi nanye limelela isiprofetho senhlekelele. Kwesinye salezo zikhathi eziyishumi nesishiyagalombili, igama elisho isiprofetho senhlekelele lisetshenziswa futhi ngesikhathi esifanayo ukumela umthwalo othwalwa ehlombe.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

Indaba yesigodi sombono imayelana nomlayezo wokubhujiswa odala izinhlobo ezimbili zabakhulekeli eJerusalema. Umlayezo wesiprofetho owabonisa ukuvulwa kokwahlulela wethulwa nguBaba uMiller, futhi ungumlayezo wengelosi yokuqala owaphela lapho umnyango wendawo engcwele uvalwa futhi iNdawo eNgcwelengcwele ivulwa ngo-Okthoba 22, 1844. “Umthwalo” owabekwa ehlombe likaWilliam Miller, ayethunywe ukuwuthwala awuse emhlabeni, wawungumlayezo wengelosi yokuqala, isiprofetho sokubhujiswa esaphela ngo-Okthoba 22, 1844 ngokufika komlayezo wengelosi yesithathu.

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”

“Isihluthulelo sendlu kaDavide ngiyakusibeka ehlombe lakhe,” futhi kuthiwa, “Ngalolo suku,” “isipikili esibethelwe endaweni eqinileyo siyakusuka, sigawulwe, siwe; nomthwalo owawuphezu kwaso uyakunqunywa.”

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

Igama elihunyushwe lapha ngokuthi “umthwalo” yilona gama elikhomba isiprofetho senhlekelele, kodwa lesi siprofetho senhlekelele asiyona lelo gama lesiHebheru u-Isaya alisebenzisayo ukumela into oyithwala ehlweni lakho. Njengegama lesiprofetho senhlekelele lisho ukuthi u-Eliyakimi, indodana kaHilikhiya, wayeyakubekwa ukhiye kaDavide ehlweni lakhe, futhi umthwalo ophezu ehlweni lakhe uyisiprofetho senhlekelele. Lokhu kuwumdlalo wamagama ojulile kakhulu!

Sister White says this about a key that is attached to the Bible.

UDadewethu uWhite usho lokhu ngesihluthulelo esinamathiselwe eBhayibhelini.

> “Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

> “KuHlotshaniswa neLizwi likaNkulunkulu kukhona isihluthulelo esivula ibhokisi eliyigugu, kube ngukwaneliseka nokujabula kwethu. Ngizizwa ngibonga ngayo yonke imisebe yokukhanya. Esikhathini esizayo, okunye esikubonayo manje kuyimfihlakalo enkulu kithi kuyakuchazwa. Ezinye izenzakalo singase singaze siziqonde ngokugcwele kuze kube yilapho lokhu okufayo kugqoka ukungafi.” Manuscript Releases, umqulu 17, 261.

Miller’s opening remarks about his dream says this.

Amazwi okuqala kaMiller mayelana nephupho lakhe asho lokhu.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

> “Ngaphupha ukuthi uNkulunkulu, ngesandla esingabonwayo, wangithumela ibhokisi elincane elenziwe ngobuciko obumangalisayo, elalingaba ngamayintshi ayishumi ubude nawayisithupha ububanzi obulinganayo, lenziwe nge-eboni namapharele afakwe ngobuciko obukhulu. Kulelo bhokisi kwakunamathiselwe ukhiye. Ngaso leso sikhathi ngathatha ukhiye ngalivula ibhokisi; kwathi, ekumangaliseni nasekungithekiseni kwami, ngafica ligcwele zonke izinhlobo nobukhulu bamagugu, amadayimane, amatshe ayigugu, nezinhlamvu zemali zegolide nezesiliva zazo zonke izinhlobo namanani, kuhlelwe ngobuhle ezindaweni zazo ezihlukene ebhokisini; futhi njengoba kwakuhlelwe kanjalo, kwakukhanyisa ukukhanya nenkazimulo okwakulinganiswa yilanga kuphela.” Early Writings, 81.

In James White’s footnotes of the dream, he says this of the key.

Emibhalweni engezansi kaJames White ephathelene nephupho, usho lokhu ngokhiye.

> The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

> “‘Ukhiye onamathiselwe’ kwakuyindlela yakhe yokuchaza iZwi lesiprofetho—eqhathanisa umbhalo nombhalo—iBhayibheli lingumhumushi walo ngokwalo. Ngalo khiye uMfoweth’ uMiller wavula ‘ibhokisi,’ noma iqiniso elikhulu lokuza kukaKristu emhlabeni.” James White.

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

UJames White waphawula ngaleli phupho, futhi ngokwenza kanjalo wabhala isingeniso. Kubaluleke kakhulu ukuqaphela ukuthi uMiller waba naleli phupho futhi walishicilela ngo-1847, okungenani eminyakeni emibili emva koKudumazeka Okukhulu, ngesikhathi ama-Adventist amaMillerite, ayekade ebumbene ngaphambili, esehlakazekile. UMiller wayesehlukanisiwe nenhlangano, futhi “umhlambi omncane” “owawuhlakazekele phesheya” wawusahlushwa ukudumazeka. Iphupho likaMiller lakhuluma ngaleso simo, futhi uJames White waphawula ngalo, kanti noEllen White wabhekisa kulo ngendlela enhle ngokuphelele. UJames White wabhala isingeniso ephusheni lakhe, wafaka iphupho lakhe, wase engeza imibhalo yaphansi embalwa. Isingeniso sakhe, iphupho, kanye nemibhalo yaphansi kuyoba sekugcineni kwalesi sihloko kulabo abadinga ukufinyelela kulolu lwazi.

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

U-Isaya amashumi amabili nambili uyisibonelo sokuqala nesokuphela ko-Adventism. Kuzo zombili lezi zindaba kwaba khona futhi kuyoba khona ukwahlukana okwenzeka ngo-Okthoba 22, 1844, bese kuphinde kube khona futhi ngesikhathi somthetho weSonto. Lokho kwahlukana kuzo zombili izikhathi, ekuqaleni nasekugcineni, kuyikugcwaliseka komfanekiso wezintombi eziyishumi. USister White usazisa ukuthi izintombi eziyiziwula zingamaLawodikeya. UShebna umelela ama-Adventist aseLawodikeya ekuqaleni nasekupheleni ko-Adventism. U-Eliyakimi, indodana kaHilikiya, umelela ama-Adventist aseFiladelfiya.

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Kodwa uHilkhiya futhi umelela uyise wobu-Adventist, ngokuba “uyakuba nguyise kubakhileyo eJerusalema, nakuyo indlu yakwaJuda.” UWilliam Miller wayebizwa ngenhlonipho ngokuthi “uBaba uMiller.” UMiller wayebekwe “ukhiye kaDavide” ehlombe lakhe, okufanekisa indlela yakhe yokufunda imiBhalo, “umugqa phezu komugqa.”

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

Njengoba ibhokisi laliyimelela iBhayibheli, wasebenzisa “ukhiye kaDavide,” omelela imithetho yokuhunyushwa kwesiprofetho ayeyisebenzisa ukuvula amaqiniso engelosi yokuqala. Leyo mithetho, (ukhiye kaDavide) kanye nesiprofetho sakhe sembubhiso (umthwalo) esasiqondwa ngokhiye kaDavide, kwalengiswa “njengesikhonkwane endaweni eqinile” ethempelini. “Isikhonkwane” kwakungusuku luka-Okthoba 22, 1844. Igama elithi “isikhonkwane” lisho iphini, isipikili, noma isigxobo, okumele uphawu lwendlela. “Umthwalo,” noma isiprofetho sembubhiso esasilengiswe kuleso sikhonkwane, kwakuyisigijimi sengwezi yokuqala, futhi leso sigijimi safinyelela esiphethweni saso ngo-Okthoba 22, 1844, lapho isiprofetho sembubhiso sase sigcwalisekile futhi sasuswa, sagawulwa phansi, sase siwa. Sasuswa, ngokuba isigijimi esiyisiprofetho sembubhiso sase siphenduke esesikhathi esedlule, futhi isikhonkwane sase sidingeka ukuba siyiswe eNdaweni eNgcwelengcwele, lapho kwakuyolengiswa kuso omunye umthwalo wombubhiso.

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

Isiprofetho sikaMiller sentlekelele, esaqondwa ngemithetho yesiprofetho emelwe ngokuthi “ukhiye kaDavide,” sasiyobeka isipikili endaweni engcwele esasiyobamba lonke udumo lwendlu kayise. Igama elithi “udumo” kulesi siqephu lisho isisindo. Okubamba isisindo sendlu kuyisisekelo sendlu. Umsebenzi kaMiller oyisisekelo ubamba isisindo sakho konke ukukhanya okwengeziwe komlayezo wengelosi yesithathu, okumelwe “ngabantwana nenzalo.” Ubamba isisindo sazo zonke izitsha ezihlukahlukene zethempeli. Futhi isisekelo sabekwa sethempeli ukuze kubekwe isihlalo sobukhosi esikhazimulayo.

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

UEliyakimi indodana kaHilikiya umelela ibandla laseFiladelfiya. U-Eliyakimi usho uNkulunkulu wokuvusa, ngokuba u-Eliyakimi, uyise weJerusalema, umelela uWilliam Miller uNkulunkulu amsebenzisa ukuvusa izisekelo zabantu bakaNkulunkulu besivumelwano abakhethiweyo. Uyindodana kaHilikiya, okuyigama elivela emagameni amabili, elesibili lisho uNkulunkulu kanti elokuqala lisho “ubushelelezi” njengasebushelelezini bokukhuluma. UHilikiya umelela iZwi likaNkulunkulu noma izwi laKhe, futhi indodana yakhe imelela ukuvuswa kwethempeli.

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

Ekupheleni kobu-Adventist kufanele kube khona isiprofetho sembubhiso, futhi leso siprofetho siyizingelosi yesithathu yeSambulo seshumi nane. Kufanele kube khona ukhiye ekugcineni owafanekiswa ukhiye kaMiller. “Ukhiye” ezinsukwini zethu usekelwe ekuphindaphindekeni komlando, futhi ikakhulukazi emthethweni wokukhulunywa kokuqala, ohlanganisa noma oyisimiso esimelwe nguKristu uqobo lwaKhe njengo-Alfa no-Omega. Kufanele kube khona indodana kaMiller. Ngakho-ke uMiller njengoyise uba nguHilikiya, iZwi leNkosi, futhi indodana kaMiller ingu-Eliyakimi, okusho uNkulunkulu wokuvusa. UBaba uMiller wavusa ithempeli, futhi indodana kaMiller ikhomba isikhathi lapho iLawodisiya neFiladelfiya kwehlukaniswa khona, nalapho abaseFiladelfiya bevuswa khona njengophawu. Kufanele kube khona isipikili esiqiniswe saqina, kodwa hhayi endaweni engcwele njengasemlandweni kaMiller, kodwa eNdaweni eNgcwelengcwele. Leso sipikili nomthwalo olengiswa kuso kuyakunqunywa ekugcineni komlayezo wengelosi yesithathu njengoba kwanqanyulwa ekugcineni komlayezo wengelosi yokuqala. Lapho uMikayeli esukuma futhi isikhathi somusa wabantu sivala, isiprofetho sembubhiso siyobe sesisesikhathini esedlule, sisusiwe, sinqanyuliwe, futhi siwile.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

Ukuhlukaniswa noma ukusakazeka emva kokudlula kwesikhathi ngo-1844 kuyophindwa emthethweni weSonto. U-Isaya amashumi amabili nambili uyisibonelo sezimo eziholela ekuhlukanisweni kwama-Adventist aseLawodikeya kuma-Adventist aseFiladelfiya okwenzeka enkingeni yomthetho weSonto.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because 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: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. 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. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

> Bhalela ingelosi yebandla labaseLawodikeya uthi: Naku akushoyo u-Amen, ufakazi othembekileyo noqinisileyo, isiqalo sendalo kaNkulunkulu; Ngiyayazi imisebenzi yakho, ukuthi awubandi futhi awushisi: ngathanda sengathi ubungabanda noma ushise. Ngakho-ke, ngenxa yokuthi usivivi, futhi ungabandi futhi awushisi, ngiyakukhafula uphume emlonyeni wami. Ngokuba uthi, Ngicebile, futhi ngandisiwe ngezinto, futhi angisweli lutho; kanti awazi ukuthi ulusizi, futhi uyadabukisa, futhi umpofu, futhi uyimpumputhe, futhi uhamba-ze: ngiyakweluleka ukuba uthenge kimi igolide elivivinywe emlilweni, ukuze ucebe; nezingubo ezimhlophe, ukuze wembathiswe, nokuba ihlazo lobuze bakho lingabonakali; futhi gcoba amehlo akho ngomuthi wamehlo, ukuze ubone. Bonke engibathandayo, ngiyabasola futhi ngiyabaqondisa ngesijeziso: ngakho-ke shisekela, uphenduke. Bheka, ngimi emnyango, ngingqongqoza: uma umuntu ezwa izwi lami, avule umnyango, ngizongena kuye, ngidle naye, naye adle nami. Onqobayo ngiyomnika ukuba ahlale nami esihlalweni sami sobukhosi, njengoba nami nganqoba, ngase ngihlala noBaba esihlalweni sakhe sobukhosi. Onendlebe makezwe lokho uMoya akushoyo emabandleni. IsAmbulo 3:7–22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

Emva kwesingeniso sephupho, uJames White usefaka iphupho kanye namanothi angezansi. Anginankinga ngokusetshenziswa kukaJames White kwephupho likaMiller, naphezu kweqiniso lokuthi sivamise ukushicilela incazelo yephupho lakhe eyehluka kancane kweyakaJames White. Indlela eyisisekelo kaJames White eyehlukile kulokho esikushicilelile yileyo yokuthi ubeka “amatshe ayigugu” esimweni sabantu bakaNkulunkulu, kanti thina siqonda ukuthi la matshe ayigugu angamaqiniso esiprofetho. Akukho kuphikisana, ngokuba umuntu ubonakalisa lokho akukholwayo, futhi ukuhlakazeka kwamatshe ayigugu emva koKudumazeka Okukhulu kufanekisela ukuhlakazeka kwabantu bakaNkulunkulu NGAPHAMBI komthetho weSonto. Kodwa leli qiniso lingelesifundo sesikhathi esizayo.

## James White’s introduction to William Miller’s Dream

Isingeniso sikaJames White Ephusheni likaWilliam Miller

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

> “Iphupho elilandelayo lashicilelwa kuyi-Advent Herald eminyakeni engaphezu kwemibili edlule. Ngase ngibona ukuthi laliveza ngokucacile okwenzeka kithi esikhathini sethu esedlule sokulindela ukuza kwesibili, nokuthi uNkulunkulu walinika lelo phupho ukuze kuzuze umhlambi ohlakazekile.

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> “Phakathi kwezibonakaliso zokusondela okuseduze kosuku olukhulu nolwesabekayo lweNkosi, uNkulunkulu ubeke amaphupho. Bheka kuJoweli 2:28–31; IzEnzo 2:17–20. Amaphupho angeza ngezindlela ezintathu; okokuqala, ‘ngobuningi bemisebenzi.’ Bheka kuMShumayeli 5:3. Okwesibili, labo abangaphansi komoya ongcolileyo nenkohliso kaSathane bangaba namaphupho ngokuthonya kwakhe. Bheka kuDuteronomi 8:1–5; Jeremiya 23:25–28; 27:9; 29:8; Zakariya 10:2; Juda 8. Okwesithathu, uNkulunkulu ubelokhu efundisa, futhi usafundisa abantu bakhe kakhulu noma kancane ngamaphupho, afika ngokusebenza kwezingelosi nangoMoya oNgcwele. Labo abema ekukhanyeni okucacileyo kweqiniso bayokwazi lapho uNkulunkulu ebanika iphupho; futhi abanjalo abayikukhohliswa noma badukiswe ngamaphupho amanga.”

> “And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

> “Wasesethi, Zwanini manje amazwi ami; uma kukhona umprofethi phakathi kwenu, mina JEHOVA ngiyakuzenza ngaziwe kuye embonweni, futhi ngiyokhuluma kuye ngephupho. Numeri 12:5.

> “Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

> “UJakobe wathi, ‘Ingelosi yeNkosi yakhuluma kimi ngephupho.’ UGenesise 31:2. ‘UNkulunkulu weza kuLabani umSiriya ngephupho ebusuku.’ UGenesise 31:24. Fundani ngamaphupho kaJosefa, kuGenesise 37:5–9, bese nifunda indaba ethakazelisayo yokugcwaliseka kwawo eGibhithe.

> “In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> “EGibheyoni uJehova wabonakala kuSolomoni ephusheni ebusuku. 1 AmaKhosi 3:5. Umfanekiso omkhulu obalulekile wesahluko sesibili sikaDaniyeli wanikezwa ephusheni; kanjalo nezilo ezine, njalonjalo, zesahluko sesikhombisa. Lapho uHerode efuna ukubhubhisa uMsindisi osengumntwana, uJosefa waxwayiswa ephusheni ukuba abalekele eGibhithe. Mathewu 2:13.

> “And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

> “Futhi kuyakuthi ngezinsuku ZOKUGCINA, kusho uNkulunkulu, ngiyathulula ngoMoya wami phezu kwayo yonke inyama; amadodana enu namadodakazi enu ayakuprofetha, nezinsizwa zenu ziyakubona imibono, namadoda amadala enu ayakuphupha amaphupho. Izenzo 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> “Isipho sokuprofetha, ngamaphupho nangemibono, lapha siyisithelo sikaMoya oNgcwele, futhi ezinsukwini zokugcina siyakubonakaliswa ngokwanele ukuze sibe uphawu. Singesinye sezipho zebandla levangeli.

> “And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

> “Wase ebapha abanye ukuba babe ngabaphostoli; abanye babe NGABAPHROFETHI; abanye babe ngabavangeli; abanye babe ngabelusi nabafundisi; ukuze abangcwele bapheleliswe, ukuze kwenziwe umsebenzi wenkonzo, ukuze kwakhiwe umzimba kaKristu. Efesu 4:11, 12.

> “And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

> “UNkulunkulu ubekile abathile ebandleni, okokuqala abaphostoli, okwesibili ABAprofethi, njalonjalo. 1 Korinte 7:28.

> “Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> “Ningazideleli IZIPHROFETHO. 1 Thesalonika 5:20. Bheka futhi Izenzo 13:1; 21:9; Roma 12:6; 1 Korinte 14:1, 24, 39. Abaprofethi noma iziprofetho zingezokwakha ibandla likaKristu; futhi abukho ubufakazi obungakhishwa eZwini likaNkulunkulu bokuthi kwakumelwe ziphele ngaphambi kokuba abavangeli, abefundisi nabafundisi bayeke ukuba khona. Kodwa umphikisi uthi, ‘Kube khona imibono namaphupho amaningi angamanga kangangokuthi anginakuba nokwethemba kunoma yini yalolo hlobo.’ Kuyiqiniso ukuthi uSathane unokokulingisa kwakhe. Uhlale enabaprofethi bamanga, futhi ngokuqinisekile singalindela ukuba babe khona manje kulesi sikhathi sakhe sokugcina sokukhohlisa nokunqoba. Labo abenqaba izambulo ezinjalo ezikhethekile ngenxa yokuthi kukhona okokulingisa, bangaya ngokufanayo isinyathelo esiqhubeka phambili futhi baphike ukuthi uNkulunkulu wake waziveza kumuntu ngephupho noma ngombono, ngoba okokulingisa bekuhlale kukhona.”

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> “Amaphupho nemibono kuyindlela uNkulunkulu azembule ngayo kumuntu. Ngale ndlela wakhuluma kubaprofethi; ubeke isipho sokuprofetha phakathi kwezipho zebandla levangeli, futhi uhlanganise amaphupho nemibono nezinye izibonakaliso ‘ZEZINSUKU ZOKUGCINA.’ Amen.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

> “Inhloso yami kulawa mazwi angenhla ibe ukususa ukuphikisa ngendlela engokomBhalo, nokulungisa ingqondo yomfundi kulokhu okulandelayo.” James White, Brother Miller’s Dream, 1–3.

## William Miller’s Second Dream

Iphupho Lesibili LikaWilliam Miller

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> “Ngaphupha ukuthi uNkulunkulu, ngesandla esingabonakaliyo, wangithumela ibhokisi elakhiwe ngobuciko obumangalisayo, elalingaba ngamayintshi ayishumi ubude nanguyisithupha ububanzi, lenziwe nge-eboni namaparele afakwe ngobuciko obukhulu. Kulelo bhokisi kwakunamathiselwe ukhiye. Ngaso leso sikhathi ngawuthatha ukhiye ngawuvula umgqomo, lapho, kwangimangaza futhi kwangethusa, ngathola ugcwele zonke izinhlobo nobukhulu bobucwebe, amadayimane, amatshe ayigugu, nezinhlamvu zemali zegolide nezesiliva zazo zonke izinhlobo nobukhulu bazo, kuhlelwe kahle ngobuhle ezindaweni zazo ezehlukene ebhokisini; futhi ngokuhlelwa kanjalo zazikhanyisa ukukhanya nenkazimulo okwakulinganiswa yilanga kuphela.”

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> “Ngacabanga ukuthi kwakungeyona inhloso yami ukujabulela lo mbono omangalisayo ngedwa, nakuba inhliziyo yami yayigcwele intokozo ngenxa yokukhazimula, ubuhle, nokubaluleka kwalokho okwakukuwo. Ngakho-ke ngawubeka phezu kwetafula eliphakathi egumbini lami, ngase ngisakaza izwi lokuthi bonke ababenesifiso babengeza bazobona umbono okhazimula kakhulu nowodumo olukhulu kunayo yonke eyake yabonwa ngumuntu kulokhu kuphila.

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> “Abantu baqala ukungena, ekuqaleni bebayidlanzana, kodwa banda baze baba yisixuku. Lapho beqala ukubheka ngaphakathi ebhokisini, babemangala futhi bamemeze ngenjabulo. Kodwa lapho izibukeli sezandile, wonke umuntu waqala ukuphazamisa amagugu, ewakhipha ebhokisini futhi ewachithachitha etafuleni. Ngaqala ukucabanga ukuthi umnikazi wayezophinda afune ebhokisini kanye namagugu esandleni sami; futhi uma ngiwavumela ukuba achithachitheke, ngangingasoze ngawabuyisela ezindaweni zawo ebhokisini njengakuqala; futhi ngezwa ukuthi ngangingasoze ngakwazi ukubhekana nokuphendula ngalokho, ngoba kwakuyoba kukhulu kakhulu. Khona-ke ngaqala ukuncenga abantu ukuba bangawaphathi, noma ukuwakhipha ebhokisini; kodwa lapho ngiqhubeka ngincenga, yilapho beqhubeka kakhulu ukuwachithachitha; futhi manje babebonakala bewachithachitha kulo lonke igumbi, phansi naphezu kwayo yonke ifenisha eyayikulelo gumbi.

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> “Ngase ngibona ukuthi phakathi kwamatshe ayigugu angempela nezinhlamvu zemali zangempela ababebahlakazile, babehlakaze nenqwaba engenakubalwa yamatshe ayigugu omgunyathi nezinhlamvu zemali zomgunyathi. Ngathukuthela kakhulu ngenxa yokuziphatha kwabo okuyihlazo nokungabongi kwabo, ngabakhuza ngabagxeka ngenxa yalokho; kodwa lapho ngibakhuza kakhulu, yilapho beqhubeka kakhulu behlakaza khona phakathi kwawangempela lawo matshe ayigugu omgunyathi nezinhlamvu zemali ezingamanga.”

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> “Ngase ngicasuka emphefumulweni wami wenyama, ngaqala ukusebenzisa amandla enyama ukuze ngibakhiphe egumbini; kodwa kuthi ngisakhipha oyedwa, kungene abanye abathathu, balethe ukungcola nezimvuthuluka nesihlabathi nazo zonke izinhlobo zemfucuza, baze bamboza wonke amagugu eqiniso, amadayimane, nezinhlamvu zemali, okwase kungasabonakali lutho lwakho konke lokho. Baphinde badabula ibhokisi lami laba yizicucu, balisakaza phakathi kwemfucuza. Ngacabanga ukuthi akekho muntu owayenaka usizi lwami noma intukuthelo yami. Ngadumala ngokuphelele, nganqotshwa ngumoya, ngase ngihlala phansi ngakhala.

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> “Kwathi lapho ngisalokhu ngikhala futhi ngilila ngenxa yokulahlekelwa kwami okukhulu kanye nokuziphendulela kwami, ngakhumbula uNkulunkulu, futhi ngakhuleka ngenkuthalo ukuthi angithumele usizo. Masinyane umnyango wavuleka, kwangena indoda ekamelweni; abantu bonke base bephuma kulo; yona, iphethe ibhulashi lothuli esandleni sayo, yavula amafasitela, yaqala ukuxubha uthuli nemfucumfucu ekamelweni.”

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> “Ngakhala kuye ukuba ayeke, ngoba kwakukhona amagugu ayigugu athile ehlakazekile phakathi kwemfucumfucu.

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> “Wangitshela ukuba ‘ngingesabi,’ ngokuba wayezo ‘banakekela.’”

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Khona-ke, esakhuhla uthuli nemfucumfucu, amatshe ayigugu angamanga nezinhlamvu zemali zomgunyathi, konke kwaphakama kwaphuma ngefasitela njengefu, umoya wakuthwala wakuyisa kude. Phakathi kwaleso siphithiphithi ngavala amehlo ami umzuzwana; kwathi sengiwavula, imfucumfucu yayisinyamalele yonke. Amatshe ayigugu ayenani elikhulu, amadayimane, nezinhlamvu zemali zegolide nezesiliva, kwakulele kuhlakazeke ngobuningi kulo lonke igumbi.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “Wabe esebeka phezu kwetafula ibhokisi, elikhulu kakhulu futhi elihle kakhulu kunelokuqala, wase eqoqela ndawonye amagugu, amadayimane, nezinhlamvu zemali, ngezandla ezigcwele, wakuphonsa ebhokisini, kwaze kwangasalanga nokukodwa, nakuba amanye amadayimane ayengemakhulu ukudlula inhloko yenaliti.

> “He then called upon me to ‘come and see.’

> “Wabe esengibiza ukuba ‘ngize ngibone.’”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Ngabheka ngaphakathi ebhokisini, kodwa amehlo ami aphuphuthekiswa yilokho engakubona. Ayekhanya ngokuphindwe kayishumi kunenkazimulo yawo yangaphambili. Ngacabanga ukuthi ayehlutshiwe esihlabathini ngezinyawo zalabo bantu ababi ababewahlakazile futhi bewanyathele othulini. Ayebekwe ngendlela enhle nehlelekile ebhokisini, yilowo nalowo endaweni yawo, kungekho zimpawu ezibonakalayo zomsebenzi onzima womuntu owawaphonsa phakathi. Ngamemeza ngenjabulo enkulu, futhi lokho kumemeza kwangivusa.” Early Writings, 81–83.

## James White’s Footnotes

Amanothi KaJames White

> “The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> “Ibhokisi” limelela amaqiniso amakhulu eBhayibheli, aphathelene nokubuya kwesibili kweNkosi yethu uJesu Kristu, uMfoweth’ uMiller awanikwa ukuba awashicilele emhlabeni.

> “The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

> “‘Isihluthulelo esasiboshelwe’ kwakuyindlela yakhe yokuhumusha iZwi lesiprofetho—eqhathanisa umbhalo nombhalo—iBhayibheli lingumhumushi walo uqobo. Ngalesi sihluthulelo uMfoweth’ uMiller wavula ‘ibhokisi,’ noma iqiniso elikhulu lokuza kweNkosi emhlabeni.

> “‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

> “‘Abantu baqala ukufika, ekuqaleni beyingcosana, kodwa banda baba yisixuku.’ Ngenkathi imfundiso yokubuya kukaKristu iqala ukushunyayelwa nguMfoweth’ uMiller, kanye nabanye abambalwa kakhulu, yaba nomthelela omncane kuphela, futhi bambalwa kakhulu abavuswa yiyo; kodwa kusukela ngo-1840 kuya ku-1844, nomaphi lapho yayishunyayelwa khona, umphakathi wonke wavuswa.

> “The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

> “‘Amagugu, amadayimane, nokunye’ ‘azo zonke izinhlobo nobukhulu’ ‘ahlelwe kahle kangaka ezindaweni zawo eziningana ebhokisini’ amele abantwana bakaNkulunkulu, [Malaki 3:17,] abavela kuwo wonke amabandla, futhi cishe kuzo zonke izigaba nezimo zokuphila, abamukela ukukholwa kokufika, futhi babonakala bethatha ukuma okuqinile ezikhundleni zabo ezahlukene, emsebenzini ongcwele weqiniso. Ngesikhathi behamba ngalolu hlelo, yilowo nalowo enaka owakhe umsebenzi, futhi ehamba ngokuzithoba phambi kukaNkulunkulu, ‘bakhanyisa ukukhanya nenkazimulo’ ezweni, okwakulinganiswa kuphela nebandla ngezinsuku zabaphostoli. Isigijimi, [IsAmbulo 14:6, 7] sahamba, kungathi ngokwamaphiko omoya, futhi isimemo esithi, ‘Wozani, ngoba konke sekulungile manje,’ [Luka 14:17.] sasakazeka ngamandla nangomphumela.”

> “When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

> “Lapho ingelosi endizayo [IsAmbulo 14:6, 7.] iqala ukushumayela izindaba ezinhle eziphakade, ‘Yesabani uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile,’ abaningi bamemeza ngenjabulo ngenxa yokufika kukaJesu, nokubuyiselwa kwezinto, okuyibo kamuva abaphikisa, baklolodela, bahlekisa ngeqiniso elalisanda ngaphambili ukubagcwalisa ngenjabulo. Baphazamisa futhi bahlakaza amagugu. Lokhu kusiletha ekwindla lika-1844, lapho kwaqala khona isikhathi sokuhlakazeka. Qaphelani lokhu: Kwakuyilabo abake ‘bamemeza ngenjabulo’ abaphazamisa futhi bahlakaza amagugu. Futhi akekho oke wahlakaza umhlambi ngempumelelo enkulu kangaka, futhi wawuduka kusukela ngo-1844, njengalabo abake bashumayela iqiniso, bajabula ngalo; kodwa selokhu baphika umsebenzi kaNkulunkulu, nokugcwaliseka kwesiprofetho kokuhlangenwe nakho kwethu kwangaphambili kokufika.”

> “Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

> “Ubufakazi bukaMfoweth’ uMiller, izinyanga eziningana emva kwesimemezelo Saphakathi Kwamabili, enyangeni yesikhombisa, 1844, babungukuthi umnyango wawusuvaliwe, nokuthi ukunyakaza kwe-advent kwakuwukugcwaliseka kwesiprofetho, nokuthi sasibe siqinisile ekushumayeleni isikhathi. Wabe esenxusa abafowabo, nge-Advent Herald, ukuba babambelele baqine, babe nesineke, futhi bangakhononi ngomunye nomunye; futhi uNkulunkulu wayezobathethelela maduzane ngokushumayela isikhathi. Ngale ndlela wanxusela amagugu, ngesikhathi ezwa ‘ukuziphendulela’ kwakhe ngawo, nokuthi ‘kwakuyoba kukhulu kakhulu.’”

> “The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

> “Amawundlu ‘angamatshe ayigugu omgunyathi nemali-mbumbulu’ ayehlakazeke phakathi kwangempela, ngokusobala amelela abaphendukile bamanga, noma ‘abantwana bezizwe,’ [Hosea 5:7.] selokhu kwavalwa umnyango ngo-1844.

> “The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

> “‘Isikhwama’ sesibili ‘esikhulu kakhulu futhi esihle kakhulu kunesokuqala’ lapho ‘amagugu,’ ‘amadayimane,’ kanye ‘nezinhlamvu zemali’ ebehlakazekile aqoqelwa khona, simelela insimu ebanzi yeqiniso eliphilayo lamanje, lapho umhlambi ohlakazekile uyobuthelwa khona, yebo, abayizi-144,000, bonke benophawu lukaNkulunkulu ophilayo. Akuyikushiywa nelilodwa lamadayimane ayigugu ebumnyameni. Nakuba amanye ‘engemakhulu kunesihloko senaliti,’ awayikunganakwa, futhi ashiywe ngaphandle ngalolu suku lapho uNkulunkulu ebutha amagugu akhe. [Malaki 3:16–18.] Angathuma izingelosi zakhe, aziphuthumise ukuba ziphume njengoba amkhipha uLoti eSodoma. ‘INkosi iyokwenza umsebenzi omfushane emhlabeni.’ ‘Iyowufinyeza ngokulunga.’ Bheka kwabaseRoma 9:28.”

> “The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

> “‘Ukungcola nezinsalela zokubaza, isihlabathi nazo zonke izinhlobo zemfucumfucu,’ kumelela amaphutha ahlukahlukene namaningi angeniswe phakathi kwamakholwa okufika kwesibili, kusukela ekwindla ka-1844. Lapha ngizobhekisela kwamanye awo ambalwa.

> “1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

> “1. Ukuma abanye ‘babalusi’ abakuthatha ngokuzidla masinyane emva kokuba isimemezelo saphakathi kwamabili sesimenyezelwe, sokuthi amandla ancibilikisayo, anesizotha, kaMoya oNgcwele ayephelekezela umnyakazo wenyanga yesikhombisa ayeyithonya lobuthakathi bengqondo. UGeorge Storrs wayephakathi kwabokuqala ukuthatha lokhu kuma. Bheka imibhalo yakhe engxenyeni yokugcina ka-1844, kuyi-Midnight Cry, eyayishicilelwa ngaleso sikhathi eDolobheni laseNew York. UJ. V. Himes, eNgqungqutheleni yase-Albany entwasahlobo ka-1845, wathi umnyakazo wenyanga yesikhombisa wakhiqiza ubuthakathi bengqondo obujule ngamafidi ayisikhombisa. Lokhu ngikutshelwa yilowo owayekhona, futhi wezwa leyo nkulumo. Abanye ababethathe ingxenye esebenzayo esimemezelweni senyanga yesikhombisa selokhu bamemezele lowo mnyakazo njengomsebenzi kaDeveli. Ukubeka umsebenzi kaKristu noMoya oNgcwele kuDeveli kwakuyinhlamba ezinsukwini zoMsindisi wethu, futhi kuyinhlamba namanje.”

> “2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

> “2. Izivivinyo eziningi mayelana nesikhathi esiqondile. Njengoba izinsuku eziyizi-2300 zaphela ngo-1844, abantu abaningi abahlukene babeke izikhathi eziningi zokuphela kwazo. Ngokwenza lokhu basuse ‘izimpawu zemingcele,’ futhi bafafaze ubumnyama nokungabaza phezu kwayo yonke inhlangano yokubuya kukaKristu.

> “3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

> “3. Imimoya nazo zonke izimfundiso zayo eziyize nokweqisa kwayo. Leli qhinga likaDeveli, elenze umsebenzi owesabekayo wokufa, lifanekiswa ngokufaneleyo ‘ngamashavingsi,’ kanye ‘nazo zonke izinhlobo zemfucumfucu.’ Abaningi balabo abamunca ubuthi be-imimoya bavuma iqiniso lesipiliyoni sethu sangaphambili sokufika; futhi ngenxa yaleli qiniso abaningi benziwe bakholwa ukuthi imimoya yayiyisithelo semvelo sokukholwa ukuthi uNkulunkulu waqondisa iminyakazo emikhulu ye-advent ngo-1843 nango-1844. UPetru, ekhuluma ngalabo ababeyakuletha ‘izihlubuki ezilahlekisayo, baze baphike neNkosi eyabathengayo,’ uthi, ‘NGENXA YABO INDLELA YEQINISO IYAKUHLEKWA KABI.’”

> “4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

> “4. US. S. Snow eziveza ngokuthi ungu-‘Elijah the Prophet’” Lo muntu, endleleni yakhe engajwayelekile neyihlanya, naye uye wadlala indima yakhe kulo msebenzi wokufa, futhi inkambo yakhe ibe nomkhuba wokuletha isikhundla seqiniso sabangcwele abalindileyo ekweyisweni, ezingqondweni zemiphefumulo eminingi eqotho.

> “To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

> “Kuleli qoqo lamaphutha ngingangeza amaningi kakhulu, njengokuthi ‘iminyaka eyinkulungwane’ yesAmbulo 20:4, 7, isedlule; abayi-144,000 besAmbulo 7:4; 14:1; labo ‘abavuka baphuma emathuneni’ emva kokuvuka kukaKristu; imfundiso yokungasebenzi; imfundiso yokubhujiswa kwezinsana; njll. njll.

> “These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> “La maphutha asakazwa ngenkuthalo enkulu, acindezelwa phezu komhlambi olindileyo, kwaze kwathi ngesikhathi uMfoweth’ uMiller ephupha lelo phupho, amagugu eqiniso ‘ayesusiwe ekubonakaleni,’ futhi amazwi omprofethi ayesebenza—‘Isahlulelo sibuyiselwe emuva, nokulunga kumi kude,’ njll. njll. Bheka ku-Isaya 59:14. Ngaleso sikhathi kwakungekho nalinye iphephandaba le-advent ezweni elalimele udaba lweqiniso lamanje. I-Day-Dawn yilo elagcina ukuvikela isikhundla esiyiso somhlambi omncane; kodwa lona lashabalala izinyanga eziningana ngaphambi kokuba iNkosi inike uMfoweth’ uMiller leli phupho; futhi ekulweni kwalo kokugcina kokufa lakhomba abangcwele abakhathele nabebubulayo ku-1877, ngaleso sikhathi iminyaka engamashumi amathathu isazayo, njengenkathi yokukhululwa kwabo kokugcina. Maye! maye! Akumangalisi ukuthi uMfoweth’ uMiller ephusheni lakhe ‘wahlala phansi wakhala’ ngenxa yalesi simo esidabukisayo sezinto.”

> “Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

> “UMfoweth’ uMiller wavala amehlo akhe ekufeni ngoDisemba 22, 1849, okwafeza amazwi alandelayo ephusheni lakhe, athi, ‘Emsindweni nasexokozelweni ngavala amehlo ami isikhashana.’ Lokhu kugcwaliseka okumangalisayo kucace kakhulu kangangokuba akekho oyokwehluleka ukukubona.

> “The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

> “Isikhwama, simele iqiniso lokufika kukaKristu elashicilelwa uMzalwane uMiller emhlabeni, njengoba kuvezwe ngomfanekiso wezintombi eziyishumi. [Mathewu 25:1–11.] Okokuqala, isikhathi, u-1843; okwesibili, isikhathi sokulibala; okwesithathu, ukukhala kwaphakathi kobusuku, ngenyanga yesikhombisa, u-1844, nokwesine, umnyango ovaliwe. Akekho ofunde amaphepha okufika kwesibili kusukela ngo-1843 oyakuphika ukuthi uMzalwane uMiller usekele la maphuzu amane abalulekile emlandweni wokufika kukaKristu. Lolu hlelo lweqiniso oluvumelanayo, noma “isikhwama,” ludatshulwe lwaba yizicucu, lwahlakazelwa phakathi kwemfucumfucu yilabo abalahla okwabo abakuhlangabeza ngokwabo, futhi baphika wona kanye amaqiniso ababewashumayela emhlabeni ngesibindi esikhulu kanye noMzalwane uMiller.”

> “The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

> “Ibandla liyobe selihlanzekile futhi ‘lingenacala phambi kwesihlalo sobukhosi sikaNkulunkulu,’ selivumile zonke iziphambeko zalo, amaphutha alo nezono zalo, futhi selizigeziswe igazi likaKristu lazisusa, liyobe ‘lingenabala noma umbimbi, noma into enjalo.’ Khona-ke liyokhanya ‘ngenkazimulo ephindwe kayishumi kuneyangaphambili.’” JAMES WHITE Oswego, May, 1850.

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