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# The Book of Daniel - Number Eighty-Six

Incwadi kaDaniyeli - Inombolo Engamashumi Ayisishiyagalombili Nesithupha

The Prophetic Unveiling: Understanding the Increase of Knowledge and the Midnight Cry Message

Ukwambulwa Kweziprofetho: Ukuqonda Ukwanda Kolwazi Nomyalezo Wokukhala Kwaphakathi Kobusuku

Author

Jeff Pippenger

Published

February 19, 2024

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We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.

Sibhekene nokuhambisana phakathi kweminyakazo yezingelosi zokuqala nezesithathu, ukuze siqonde kangcono lokho ukwanda kolwazi okukumela ngokomfanekiso lapho kwambulwa ekupheleni kwesikhathi. Sizama ukukhombisa ukuthi kumela ukukhuphuka kweqiniso okugcina kufinyelela esicongweni njengemvula yokugcina, okuwumyalezo Wokukhala Kwaphakathi Kwamabili. Njengomfanekiso, “ukwanda kolwazi” kuthathwe encwadini kaDaniyeli, futhi khona kukhonjwa njengolwazi lwesiprofetho oluvivinya futhi olukhiqiza izinhlobo ezimbili zabakhulekeli.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Wasesethi, Hamba indlela yakho, Daniyeli; ngokuba amazwi avaliwe futhi ananyathiselwe uphawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, futhi bavivinywe; kepha ababi bayokwenza okubi; futhi akukho noyedwa kwababi oyakuqonda; kepha abahlakaniphileyo bayakuqonda. Daniyeli 12:9, 10.

In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”

Ngo-1989 kwambulwa “ukwanda kolwazi” okuyogcina kubonakalise izigaba ezimbili zabakhulekeli. Lezo zigaba ezimbili ziboniswa kumongo wokuthi zihlobana kanjani nomlayezo wemvula yangasemuva. Ababi abayiqapheli futhi abayemukeli imvula yangasemuva, kodwa abahlakaniphileyo bayayiqaphela futhi bayayamukela. Ngakho-ke ababi ababoni lapho imvula yangasemuva iqala ukuwa, futhi yaqala ukuwa lapho izizwe zithukuthela ngoSepthemba 11, 2001. Besikhuluma nobuholi be-Adventism yaseLawodikeya njengoba bumelwe kuHezekeli izahluko zesishiyagalombili nesesishiyagalolunye, kanye naku-Isaya isahluko samashumi amabili nesishiyagalombili. Ku-Isaya “amadoda adelelayo” enza “amanga” aba “isiphephelo” sawo futhi “azifihla” “ngaphansi kwamanga.”

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Ngakho-ke yizwani izwi leNkosi, nina bantu bokweyisa, enibusa laba bantu abaseJerusalema. Ngokuba nithi, Senze isivumelwano nokufa, futhi sivumelene nendawo yabafileyo; lapho isishayo esikhukhulayo sidlula, asiyikusifinyelela thina; ngokuba senze amanga abe yisiphephelo sethu, futhi sizifihlile ngaphansi kwamanga. Isaya 28:14, 15.

The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.

Amadoda asendulo aseJerusalema ezinsukwini zokugcina ayasilela esivivinyweni “sokuphumula nokuqabuleka” esimelwe indlela yokusebenza ethi “umugqa phezu komugqa,” evumela abahlakaniphileyo ukuba baqaphele imvula yamuva yezinsuku zokugcina, ngomfanekiso womlando wemvula yamuva emlandweni wamaMillerite. Isici esingokwesiprofetho “samadoda adelelayo” u-Isaya asigcizelela kule ndima, ngamanga nobuqili abazifihla ngaphansi kwabo futhi abazenza isiphephelo sabo. Ngakho-ke, mayelana novivinyo lomyalezo wemvula yamuva (ukuphumula nokuqabuleka ababengafuni ukukuzwa), amadoda asendulo aseJerusalema amukele amanga.

The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.

Umlayezo wemvula yokugcina ufika nenkulumompikiswano, njengoba kuvezwe kuHabakuki isahluko sesibili, lapho umlindi lapho ebuza uNkulunkulu ukuthi kufanele aphendule athini “enkulumompikiswaneni” yomlando wakhe, ngoba igama elithi “reproved” evesini lokuqala lesahluko sesibili lisho ukuthi “argued with”.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Ngiyokuma embhoshongweni wami, ngizimise embhoshongweni wokulinda, ngibheke ukuze ngibone ukuthi uyakuthini kimi, nokuthi ngiyakuphendula ngithini lapho ngisolwa. Habakuki 2:1.

The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.

Abahlakaniphileyo ngesikhathi senkulumompikiswano yemvula yokugcina baveza amaqiniso amelwe njengamajoyela kaMiller, angamaqiniseko ayisisekelo futhi ahlonziwe, aqiniswa, futhi avezwa ngabaMillerite. Lawo maqiniso amelwe njengoKristu, iDwala lePhakade.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Mababe ngabantu labo abema njengabalindi bakaNkulunkulu ezindongeni zeSiyoni, babe ngamadoda akwazi ukubona izingozi zingakafiki kubantu,—amadoda akwazi ukuhlukanisa phakathi kweqiniso nephutha, ukulunga nokungalungi.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Isixwayiso sesifikile: Akufanele kuvunyelwe ukuba kungene lutho oluzophazamisa isisekelo sokholo ebesilokhu sakha phezu kwaso selokhu umlayezo wafika ngo-1842, 1843, nango-1844. Mina ngangikulo lo mlayezo, futhi kusukela lapho bengilokhu ngimi phambi kwezwe, ngithembekile ekukhanyeni uNkulunkulu asiphe kona. Asihlosile ukususa izinyawo zethu esiteji esabekwa kuso njengoba usuku nosuku sasifuna iNkosi ngomkhuleko oqotho, sifuna ukukhanya. Nicabanga ukuthi ngingakuyeka ukukhanya uNkulunkulu anginike kona na? Kufanele kube njengeDwala Laphakade. Bekulokhu kungihola selokhu nganikezwa kona.” Review and Herald, Ephreli 14, 1903.

The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”

Amadoda asendulo aletha umlayezo wamanga wemvula yokugcina, omelwe ngu-Isaya njeng “amanga” nokuyinkohliso. KuHezekeli isahluko sesishiyagalombili, kukhona umlando okhomba isikhathi lapho amadoda asendulo aseJerusalema ekhothamela ilanga, futhi ehlukaniswa nalabo abamukela uphawu lukaNkulunkulu esahlukweni esilandelayo. Isinengiso sesithathu (isizukulwane), simelela umlayezo wamanga wemvula yokugcina, njengoba umelelwa “ngokukhalela uTamusi.” Esizukulwaneni sesithathu sobu-Adventist, esaqala ngo-1919, kwangeniswa “amanga” mayelana nevangeli lamanga elamenyezelwa obala ngu-W. W. Prescott eNgqungqutheleni yeBhayibheli ka-1919. Lawo “manga” ayisihloko esiqondile sesizukulwane sesithathu, futhi lawo “manga” ayisisekelo samanga somlayezo wamanga wemvula yokugcina, omelwe “ngokukhalela uTamusi.”

It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.

Kubalulekile ukuchitha isikhathi sikhomba ngokuqondile “amanga” esiprofethweni, ngokuba “amanga” ayisizathu esikhulu sokuba ubu-Adventisti baseLawodikeya bungeke bukubone ukwanda kolwazi ngowe-1989. “Amanga” awukuthi “okwemihla ngemihla” encwadini kaDaniyeli kumela inkonzo kaKristu yasethempelini lasezulwini. Ukusebenzisa “okwemihla ngemihla” ngokwesiprofetho njengenkonzo kaKristu yasethempelini lasezulwini kuyisicelo sesiprofetho esingamanga nesingesona, kodwa “amanga” awagcini nje ngokukhomba lowo mfanekiso wamanga “wokwemihla ngemihla” njengophawu lwesiprofetho; futhi amele “amanga” athi uDade White wavumelana nalokho kusetshenziswa kwamanga, bese kusetshenziswa lowo mbumbulu ukusimamisa leso sicelo esingesona njengeqiniso elimisiwe.

The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”

Ukuqondwa okuyikho kwamavesi ayisithupha okugcina kaDaniyeli ishumi nanye kufanekiselwe amavesi amathathu kuya kwamashumi amathathu nesithupha, futhi lapho uDadewethu White ekhomba ukugcwaliseka okuphelele kwesahluko seshumi nanye sikaDaniyeli, uthi “izigameko ezifana nalezo ezichaziwe” emavesini amathathu kuya kwamashumi amathathu nesithupha “ziyophindwa.”

Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.

Ukusebenzisa incazelo engamanga ethi “okwemihla ngemihla” kuveza uhlaka lomlando olungamanga. Umlando omelelwe kuDaniyeli isahluko 11, amavesi 30 kuya ku-36, uhlanganisa ukususwa “kokwemihla ngemihla.” “Okwemihla ngemihla” kungaba ukusetshenziswa kwamaMillerite, noma ukusetshenziswa kukaPrescott noDaniells. Kuncike ekutheni kukhethwa kuphi ukusetshenziswa, kuzovela izakhiwo zomlando ezimbili ezehlukene.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Izikhali ziyakuma ngasohlangothini lwakhe, zingcolise indlu engcwele yamandla, zisuse umnikelo wensuku zonke, zibeke isinengiso esichithayo. Daniyeli 11:31.

According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.

Ngokokuphefumulelwa, umlando wesiprofetho omelwe kuleli vesi, nowuhlanganisa nevesi lamashumi amathathu, kanye namavesi amashumi amathathu nambili kuya kwamashumi amathathu nesithupha, uzophindwa kumavesi amashumi amane kuya kwamashumi amane nanhlanu kaDaniyeli ishumi nanye.

> “The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> “Isiprofetho esahlukweni seshumi nanye sikaDaniyeli sesicishe safinyelela ekugcwalisekeni kwaso okuphelele. Umlando omningi owenzekile ekugcwalisekeni kwalesi siprofetho uyakuphindwa. Evesini lamashumi amathathu kukhulunywa ngamandla athile athi ‘ayakudabuka, [uDaniyeli 11:30–36 ucashuniwe.]’

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Izigameko ezifana nalezo ezichazwe kula mazwi ziyokwenzeka.” Manuscript Releases, inombolo 13, 394.

The verse where we find “the daily,” is verse thirty-one.

Ivesi lapho sithola khona “okwemihla ngemihla,” ivesi lamashumi amathathu nanye.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Futhi amabutho ayakuma ohlangothini lwakhe, angcolise indlu engcwele yamandla, asuse umnikelo wansuku zonke, abeke isinengiso esichithayo. Daniyeli 11:31.

The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.

“Izingalo” kuleli vesi zimi “ngakuyena.” “Izingalo” zingamandla, njengalowo ezimela ngokuthi “zime” ngakuye. Yizo “izingalo” kuleli vesi “ezima ngakuyena,” futhi yizo “izingalo” “ezingcolisa indlu engcwele yamandla,” futhi yizo “izingalo” “ezisusa umnikelo oqhubekayo,” futhi futhi yizo “izingalo” “ezibeka isinengiso esenza incithakalo.” Encwadini yesAmbulo isahluko seshumi nantathu, udrako, oyisiRoma lobuhedeni, unikeza upapa izinto ezintathu.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Futhi isilo engasibonayo sasinjengengwe, nezinyawo zaso zazinjengezinyawo zebhere, nomlomo waso unjengomlomo webhubesi; kanti udrako wasinika amandla akhe, nesihlalo sakhe sobukhosi, negunya elikhulu. IsAmbulo 13:2.

The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.

Isilo esinjengengwe sikhonjwa nguDade White njengobupapa, kanti esahlukweni seshumi nambili uDade White uveza ukuthi udrako unguSathane, futhi uyilo kanye neRoma yobuqaba.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Ngakho-ke, nakuba udrako, ngokuyinhloko, emele uSathane, ngokomqondo wesibili uwuphawu lweRoma lobuqaba.” The Great Controversy, 439.

In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.

Evesini lesibili, zesAmbulo isahluko seshumi nantathu, iRoma yobuqaba yanika ubupapa amandla ayo ezempi, “izingalo” zayo, kuqalwa ngoClovis inkosi yamaFranksi (iFrance), ngonyaka ka-496. IRoma yobuqaba yanika iRoma yobupapa isihlalo sayo sobukhosi ngonyaka ka-330, lapho umbusi uConstantine eshiya umuzi waseRoma futhi ehambisa inhloko-dolobha yeRoma yobukhosi wayiyisa emzini waseConstantinople. IRoma yobuqaba yanika ubupapa igunya lombuso ngonyaka ka-533, lapho uJustinian ekhipha isimemezelo esichaza ubupapa njengenkosi yawo wonke amabandla, nomlungisi wabahlubuki.

In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.

Evesini lamashumi amathathu nanye, “izingalo” ezivukayo zingamabutho ezempi eRoma yobuhedeni, avukela ukweseka upapa kuqala ngoClovis ngonyaka ka-496. Ngenxa yalesi senzo, upapa ukhomba iFrance njengokuthi “izibulo leBandla lamaKatolika,” futhi ngezinye izikhathi njengokuthi “indodakazi endala yeBandla lamaKatolika.” Evesini lamashumi amathathu nanye, emva kokuba uConstantine emise umthetho weSonto ngonyaka ka-321, wabe esehambisa inhloko-dolobha esuka emzini waseRoma wayiyisa emzini waseConstantinople ngonyaka ka-330, umbuso owawukade ungenakunqotshwa waqala ukubhidlikela, njengoba amandla amane okuqala eziMpondo zesAmbulo isahluko sesishiyagalombili aqala impi eqhubekayo elwa nombuso waseRoma. Ukugxila kokuhlasela okwenziwa abaHlubuki noGenseric kwaqondiswa emzini waseRoma, owawungaphambi konyaka ka-330 “uyingcwele yamandla” ombuso waseRoma. Kusukela ngonyaka ka-330 kuya phambili, impi yokuhlasela yabaHlubuki yayizakungcolisa “ingcwele yamandla,” kwaze kwaba yilapho “izingalo” zeRoma yobuhedeni sezivukela ukweseka upapa, kuqala ngonyaka ka-496.

Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.

IRoma lobuqaba ayigcinanga ngokunikeza umbuso wobupapa izinto ezintathu, ngokuwunika amandla ezempi, igunya lombuso, nesihlalo somuzi waseRoma, kodwa futhi yasusa izimpondo ezintathu ngenxa yeRoma yobupapa.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Ngacabanga ngezimpondo; bheka, kwase kuvela phakathi kwazo olunye uphondo oluncane; phambi kwalo kwahluthwa ezintathu zezimpondo zokuqala nezimpande zazo; bheka, kulolu phondo kwakunamehlo anjengamehlo omuntu, nomlomo owakhuluma izinto ezinkulu. Daniyeli 7:8.

The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.

Izimpondo ezintathu ezazizaku “sishulwa” kuDaniyeli isahluko sesikhombisa, zazimelela imibuso emithathu eyinhloko eyayimelana nokuphakama kobupapa emandleni. Eyokugcina kulezo zimpondo ezintathu yasuswa lapho amaGoth exoshwa emzini waseRoma ngonyaka ka-538. Axoshwa emzini “yizingalo” zeRoma yobuhedeni, ngoba lezo “zingalo” kwakumelwe zibeke ubupapa (isinengiso sencithakalo), esihlalweni sobukhosi sezwe elalaziwa ngaleso sikhathi ngonyaka ka-538.

Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”

Ivesi lamashumi amathathu nanye likaDaniyeli isahluko 11, lichaza izinto ezine “izingalo” (iRoma yobuhedeni) ezazizokwenza. Zazizakuthi “zime” zisekele ubupapa, njengoba zenza ngonyaka ka-496. Zazizakungcolisa “indawo engcwele yamandla,” njengoba kufanekiswa yimizabalazo yezempi eyayiqhutshwa phezu komuzi waseRoma cishe amakhulu amabili eminyaka. Zazizakuthi “zibeke” ubupapa esihlalweni sobukhosi somhlaba ngonyaka ka-538, futhi zazizakuthi futhi “zisuse okuqhubekayo.”

The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.

Igama lesiHeberu elihunyushwe ngokuthi “susa” kuleli vesi (sur), lisho ukuthi “ukukhipha” noma “ukususa.” Ngonyaka ka-508, ukumelana kobuqaba okwakukhona embusweni waseRoma, okwakusebenza ukuvimbela ukuphakama kobupapa emandleni, kwase kulethwe ngokuphelele ekuthobekeni noma kwase kuqedwe nya.

To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.

Ukukhomba “umhlatshelo wansuku zonke,” njengenkonzo kaKristu yasethempelini elingcwele kuyindlela yokusetshenziswa engamanga; kodwa umsebenzi wangempela owafezwa emlandweni wama-Adventist aseLaodicea, owakhomba lokho kusetshenziswa okungamanga njengeqiniso, wawusekelwe “emangeni” athile agcwaliswa esizukulwaneni sesithathu sobu-Adventist. Ukuqondisa kukaDade White kokuthi umlando wamavesi angamashumi amathathu kuya kwangamashumi amathathu nesithupha uyophindwa ekugcwalisekeni kokugcina kukaDaniyeli ishumi nanye, kwenza kwaba yinto engenakwenzeka ukuba “amadoda adelelayo” abusa iJerusalema abeke ukuhumusha evesini lamashumi amathathu nanye ngaphandle kokuthi ngesikhathi esifanayo alahle uMoya Wokuprofetha.

The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”

“Abadelelayo” bafundisa ukuthi ubupapa bwasusa ukuqonda kweqiniso ngenkonzo kaKristu endlini yakhe engcwele, ngokwethulwa kwemisa yobupapa, eyisifaniso-mbumbulu somsebenzi kaKristu endlini engcwele yasezulwini. Uma lokhu bekuyincazelo yangempela “yokuqhubekayo,” khona-ke “izingalo” ezavuka evesini lamashumi amathathu nanye zaziyoba ubupapa, ngoba ukwakheka kohlelo lolimi kwevesi kufuna ukuthi “izingalo” zibe ngamandla asusa “okuqhubekayo.”

In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?

Ukuze basekele isitsha sabo sezinganekwane, baphikisa ngokuthi upapa (izingalo) wangcolisa indlu engcwele yasezulwini kaKristu. Igama lesiHeberu elihunyushwe ngokuthi “indlu engcwele (miqdash) yamandla” lingasho indlu engcwele yabahedeni noma indlu engcwele kaNkulunkulu. Uma uDaniyeli wayefuna ukuveza ukuthi indlu engcwele kaNkulunkulu yayizongcoliswa upapa, wayeyosebenzisa igama lesiHeberu elithi “qodesh”, elingamela kuphela indlu engcwele kaNkulunkulu. Ngakho-ke kubhalwe kuphi eBhayibhelini noma eMoyeni Wokuprofetha ukuthi indlu engcwele yasezulwini yake yangcoliswa noma iyoke ingcoliswe upapa?

Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.

Ngokuqinisekile, izono zamaKristu ziyabhaliswa ezincwadini zendlu engcwele yasezulwini, kodwa lowo mfanekiso awusho ukuthi indlu engcwele kaNkulunkulu yayingcolisiwe. Ukuhlanzwa kwendlu engcwele kwakumele ukuhlanzwa kwezincwadi zemibhalo ezitholakala endlini engcwele. Ngaphezu kwalokho, amandla obupapa awakaze abe ngobuKristu, ngakho awakaze afakwe ezincwadini zokwahlulela kophenyo. Ukwahlulela okuwukuphela kwako okukhonjiswe ngabo ubupapa kuwukwahlulela kokwenziwa kolaka lukaNkulunkulu.

The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?

“Iizingalo” nayo kwakumelwe “ibeke isinengiso esibhubhisayo,” okwakuzoba ngubani amandla? Yimaphi amandla ubupapa obawabeka? Futhi yimaphi amandla lawo ubupapa obawamela, ekuqaleni impela kwevesi lamashumi amathathu nanye?

The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.

Abangafundile kubu-Adventism baseLawodikea, ababeke ukuphila kwabo okuphakade ezandleni zabantu abachazwe njengabangakwazi ukufunda incwadi ebekwe uphawu, bangase bazizwe bekhululekile ngokuba izindlebe zabo ezihawukelayo zithotshiswe ngalolo hlobo lokusebenzisa iBhayibheli okonakele, kodwa kuyisiphukuphuku esikhulu kakhulu nakakhulu ukuzama ukuthatha umlando okufanele bawukhombe ukuze basekele iphutha labo, bawuvumelanise namavesi ayisithupha okugcina kaDaniyeli ishumi nanye.

In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”

Emlandweni oholele ekuweni kweSoviet Union, okungaboniswa ukuthi imelelwa njengeNkosi yaseNingizimu evesini lamashumi amane kuDaniyeli ishumi nanye, amandla ezempi e-United States ame esekela ubupapa, njengoba uRonald Reagan akha umfelandawonye oyimfihlo nomphikukristu wesiprofetho seBhayibheli. Ngokwenza kanjalo, kwakubonisa ukuthi noma yikuphi ukumelana kobuProthestani nokuvuka kobupapa kwakunqotshiwe e-United States, njengoba kufanekiswa ngokususwa kokumelana kobuqaba ngonyaka ka-508. INkosi yaseNyakatho (ubupapa) kulesi siqephu yaqala ngokukhukhula iSoviet Union ngo-1989, futhi yakwenza lokho ngokubambisana “nezinqola” kanye “nabagibeli bamahhashi,” okumela amandla ezempi e-United States, kanye namandla omnotho e-United States njengoba emelwa “yimikhumbi.”

The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.

I-United States yayiyizingalo “ezama” upapa. UbuProthestani basuswa, njengoba nje ukumelana kobuhedeni kwanqotshwa ngonyaka ka-508. Evesini lamashumi amane nanye i-United States iyakunqotshwa upapa, futhi uMthethosisekelo wase-United States, oyilo “itende lokuqina” le-United States, uyakuketulwa njengoba i-United States ibeka iNkosi yaseNyakatho (upapa) esihlalweni sobukhosi bomhlaba, njengoba kwenza iRoma yobuqaba ngo-538. Uma ufunda izihloko ezikule ngosi, khona-ke ungadawuniloda umagazini othi The Time of the End, bese ufunda ukwethulwa okuphelele ngokwengeziwe kwamavesi ayisithupha okugcina kaDaniyeli ishumi nanye, kodwa manje simane sikhomba ukuthi ukuhlonza “okwemihla ngemihla” njengenkonzo kaKristu yasethempelini kuwukusetshenziswa okungamanga kwalolu phawu. Lokhu sikwenza ukuze sibonise ukuthi lokhu kusetshenziswa okungamanga kwehliselwa phezu kobu-Adventist baseLawodikeya ngamanga enziwe ngenhloso.

We will continue to consider the prophetic lie in the next article.

Sizoqhubeka sicubungula amanga esiprofetho esihlokweni esilandelayo.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> “Asisenaso isikhathi sokulahlekelwa. Izikhathi ezinzima ziphambi kwethu. Umhlaba uvuswe ngumoya wempi. Maduze izigigaba zokuhlupheka ezikhulunywe ngazo eziprofethweni ziyokwenzeka. Isiprofetho esisesahlukweni seshumi nanye sikaDaniyeli sesicishe safinyelela ekugcwalisekeni kwaso okuphelele. Okuningi komlando osekwenzekile ekugcwalisekeni kwalesi siprofetho kuyophindwa.”

> “In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “Evesini lamashumi amathathu kukhulunywa ngamandla ‘azakulila, abuyele emuva, athukuthelele isivumelwano esingcwele; enze kanjalo; yebo, azabuya, abe nokuzwana nalabo abashiya isivumelwano esingcwele. Amasosha ayakuma ohlangothini lwakhe, angcolise indlu engcwele yamandla, asuse umnikelo wansuku zonke, futhi amise isinengiso esichithayo. Nalabo abenza okubi ngokumelana nesivumelwano uyakubadukisa ngokuthopha; kodwa abantu abamaziyo uNkulunkulu wabo bayakuqina, benze izenzo ezinkulu. Futhi abaqondayo phakathi kwabantu bayakufundisa abaningi; nokho bayakuwa ngenkemba, nangelangabi, nangokuthunjwa, nangokuphangwa, izinsuku eziningi. Manje lapho bewa, bayakusizwa ngosizo oluncane; kodwa abaningi bayakunamathela kubo ngokuthopha. Futhi abanye babo abaqondayo bayakuwa, ukuze babavivinye, babahlanze, futhi babenze babe mhlophe, kuze kube yisikhathi sokuphela; ngokuba kusekhona isikhathi esimisiwe. Inkosi iyakwenza ngokwentando yayo; iziphakamise, izenze ibe nkulu ngaphezu kwawo wonke unkulunkulu, ikhulume izinto ezimangalisayo ngokumelana noNkulunkulu wawonkulunkulu, iphumelele kuze kuphele ukuthukuthela; ngokuba okumisiwe kuyakwenziwa.’ Daniyeli 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “Izigigaba ezifana nalezo ezichazwe kula mazwi zizokwenzeka. Siyabona ubufakazi bokuthi uSathane ushesha ukuthola ukulawula izingqondo zabantu abangenakho ukwesaba uNkulunkulu phambi kwabo. Bonke mabafunde baqonde iziprofetho zale ncwadi, ngoba manje sesingena esikhathini sosizi okwakhulunywa ngaso:

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘Ngaleso sikhathi uMikayeli uyakusukuma, inkosana enkulu emele abantwana babantu bakho; futhi kuyakuba khona isikhathi sokuhlupheka esingakaze sibe khona selokhu kwaba khona isizwe kwaze kwaba yileso sikhathi; futhi ngaleso sikhathi abantu bakho bayakusindiswa, wonke oyakufunyanwa ebhaliwe encwadini. Futhi abaningi balabo abalele othulini lomhlaba bayakuvuka, abanye baye ekuphileni okuphakade, abanye baye ehlweni nasekudeleleni okuphakade. Futhi abahlakaniphileyo bayakukhanya njengokukhazimula kwesibhakabhaka; nalabo abaphendulela abaningi ekulungeni bayakuba njengezinkanyezi kuze kube phakade naphakade. Kepha wena, Daniyeli, vala amazwi, unamathisele incwadi uphawu, kuze kube yisikhathi sokuphela: abaningi bayakugijima beya le nale, nolwazi luyakwengezwa.’ Daniyeli 12:1–4.” Manuscript Releases, inombolo 13, 394.

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