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# The Book of Daniel - Number Forty-Four

Incwadi kaDaniyeli - Inombolo Engamashumi Amane Nane

Unveiling the Lost Foundations: William Miller’s Prophetic Truths and the Last Days of Adventism

Ukwembulwa Kwezisekelo Ezalahleka: Amaqiniso Esiprofetho KaWilliam Miller Nezinsuku Zokugcina Zobu-Adventist

Author

Jeff Pippenger

Published

January 8, 2024

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William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.

Amaqiniso ayisisekelo kaWilliam Miller ambeswa phezu kwezizukulwane ezine zobu-Advent. Ukubuyiselwa kwalawo maqiniso ayisisekelo kubekwa obala ephusheni lakhe lesibili, futhi kukhonjwa kaningi eBhayibhelini naseMoyeni Wesiprofetho njengomsebenzi abantu bakaNkulunkulu bezinsuku zokugcina okufanele bawufeze. Iphupho likaMiller likhomba ukuthi lapho indoda yebhulashi lothuli ibuyisela amagugu, ayokhanya ngokuphindwe kayishumi kunelanga.

Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.

Uhlaka lukaMiller lwalusekelwe ekuqapheliseni lawo mandla amabili achithayo obuqaba alandelwa ubuPapa, futhi ubufakazi bomphostoli uPawulu esahlukweni sesibili kwabaseThesalonika banikeza uMiller isisekelo esiqinile sohlaka lwakhe. Lapho uPawulu uveza ukuthi iRoma yobuqaba yayivimbele ubuPapa ekukhuphukeni bube namandla, kwaze kwaba yilapho iRoma yobuqaba isuswa. Kweyesi-2 kwabaseThesalonika, uPawulu wabuye wanikeza isisekelo esiqinile sohlaka lwe-Future for America, lapho uPawulu ebonisa khona ukuthi “umuntu wesono” okuleso sahluko wayephinde amelwe njengenkosi eyaziphakamisayo, kuDaniyeli isahluko seshumi nanye, nevesi lamashumi amathathu nesithupha.

It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.

Kubalulekile ukuqonda ukuthi ukwanda kolwazi ekuhambeni kwezingelosi zokuqala nezesithathu kwakuxhumene ngqo nobufakazi bukaPawulu esahlukweni sesibili sabaseThesalonika. Ngesikhathi sokuphela ngo-1798, kanye nangowe-1989, incwadi kaDaniyeli yavulwa uphawu, ngaleyo ndlela kwaqalwa inqubo yokuvivinywa enezinyathelo ezintathu. Inqubo yokuvivinywa ihlala iveza izigaba ezimbili zabakhulekeli emlandweni lapho incwadi kaDaniyeli ivulwa uphawu. Kubalulekile ukubona imibhalo kaPawulu ihlangene nokwanda kolwazi ngesikhathi sokuphela, ngokuba kuleso kanye sahluko lapho uPawulu exwayisa khona ukuthi labo abangemukeli “uthando lweqiniso,” bayokwamukela ukukhohliswa okunamandla okuvela kuNkulunkulu. Ukukhohliswa okunamandla yilokho okulethelwa ababi kuDaniyeli isahluko seshumi nambili, abenqaba ukwanda kolwazi. Kuyo yomibili le milando, ukukhohliswa okunamandla kubhekisela ngokuqondile kakhulu kubu-Adventist.

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

> “Lowo obona ngaphansi kobuso bezinto, ofunda izinhliziyo zabantu bonke, usho ngalabo abaye baba nokukhanya okukhulu athi: ‘Abahlushwa futhi abamangalisiwe ngenxa yesimo sabo sokuziphatha nesokomoya.’ Yebo, bazikhethele ezabo izindlela, nomphefumulo wabo uthokoza ezinengweni zabo. Nami-ke ngiyakukhetha ukudukiswa kwabo, ngilethe phezu kwabo lokho abakwesabayo; ngoba lapho ngibiza, akwabikho ophendulayo; lapho ngikhuluma, abalalelanga; kodwa benza okubi phambi kwamehlo Ami, bakhetha lokho engingathokozanga ngakho.’ ‘UNkulunkulu uyakubathumela ukuduka okunamandla, ukuze bakholwe amanga,’ ngoba ‘abalamukelanga uthando lweqiniso, ukuze basindiswe,’ ‘kodwa bathokozela ukungalungi.’ U-Isaya 66:3, 4; 2 Thesalonika 2:11, 10, 12.

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

> “UMfundisi wasezulwini wabuza: ‘Yikuphi ukukhohliswa okunamandla kunaloku okungadukisa ingqondo ukwedlula ukuzenzisa kokuthi wakha phezu kwesisekelo esifanele nokuthi uNkulunkulu uyayamukela imisebenzi yakho, kanti empeleni wenza izinto eziningi ngokwenqubo yezwe futhi wona kuJehova na? O, kuyinkohliso enkulu, ukudedelwa okukhangayo, okuthumba izingqondo lapho abantu abake bayazi iqiniso benza iphutha lokuthatha isimo sokumesaba uNkulunkulu njengomoya namandla ako; lapho becabanga ukuthi bacebile futhi bandisiwe ngempahla futhi abasweli lutho, kanti empeleni baswele konke.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “UNkulunkulu akaguqukile maqondana nezinceku zaKhe ezithembekile ezigcina izingubo zazo zingenabala. Kodwa abaningi bamemeza bathi, ‘Ukuthula nokulondeka,’ kuyilapho ukubhujiswa okuzumayo kubafikela. Ngaphandle kokuba kube khona ukuphenduka okuphelele, ngaphandle kokuba abantu bathobise izinhliziyo zabo ngokuvuma izono futhi bamukele iqiniso njengoba linjalo kuJesu, abayikungena ezulwini nanini. Lapho ukuhlanzwa sekuyokwenzeka phakathi kwezikhundla zethu, asisayikuphumula ngokunethezeka, sizigabisa ngokuthi sicebile, sandisiwe ngempahla, singaswele lutho.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Ngubani ongasho ngeqiniso ukuthi: ‘Igolide lethu livivinywe emlilweni; izingubo zethu azinabala elivela ezweni’? Ngabona uMfundisi wethu ekhomba izingubo zalokho okuthiwa ukulunga. Ezihlubulile, waveza obala ukungcola okwakungaphansi. Wase ethi kimi: ‘Awuboni yini ukuthi bakufihle ngokuzenzisa ukungcola kwabo nokubola kwesimilo sabo? “Umuzi othembekileyo uphenduke kanjani isifebe!” Indlu kaBaba yenziwe indlu yokuhwebelana, indawo lapho ubukhona nenkazimulo kaNkulunkulu kusukile khona! Ngenxa yalokhu kukhona ubuthakathaka, namandla ayashoda.’” Testimonies, umqulu 8, 249, 250.

Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”

I-Adventismu yayiyi “umuzi othembekileyo” ngesikhathi imemezela Isililo Saphakathi Kwamabili ngo-1844. Ngo-1863, yaqala inqubo yokwenqaba “izisekelo” ezamiselwa ngenkonzo kaWilliam Miller. Lapho beqala ukubeka eceleni amaqiniso ayisisekelo, ngaleyo ndlela bewamboza ngamatshe ayigugu omgunyathi nezinhlamvu zemali, babesakha isisekelo esisha. Labo abaqala, baqhuba, futhi baqhubeka nalowo msebenzi bavezwa emibhalweni yoMoya Wesiprofetho njengokuthi “labo abaye baba nokukhanya okukhulu.”

The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”

“Ukukhanya okukhulu” abake baba nakho, kwavezwa ephusheni likaMiller njengamagugu ayesebhokisini, uMiller awabeka phezu kwetafula elalimaphakathi negumbi lakhe, akhanya ngokugqama okwedlula “ilanga.” Endimeni esanda kucashunwa uDade White ukhomba “labo abaye baba nokukhanya okukhulu,” kodwa “abakhethe izindlela zabo siqu.”

They chose a new way in 1863. She says it is “a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.”

Bakhetha indlela entsha ngo-1863. Uthi “kuyinkohliso ehehayo, ebanjisa izingqondo lapho abantu abake balazi iqiniso bedida isimo sokumesaba uNkulunkulu noMoya namandla ako; lapho becabanga ukuthi bacebile, bandile ngezimpahla, futhi abasweli lutho, kanti empeleni baswela konke.”

She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?

Ukhomba isimo saseLawodikeya, yena nomyeni wakhe abasikhomba njengaleso esenzeka ngowe-1856. Base behlolwa iminyaka eyisikhombisa, kodwa bahluleka ekuhlolweni ngowe-1863, baqala ukwakha isisekelo samanga esiletha inkohliso enamandla yomlayezo wesixwayiso kaPawulu kwabaseThesalonika. Isixwayiso sikaPawulu kwabaseThesalonika siyisibambiso kukho kokubili ukunyakaza ekuqaleni nasekupheleni koBu-Adventisti, futhi sivumelana ngokuphelele nephupho likaMiller, elikhuluma kokubili ngokuqala nangokuphela koBu-Adventisti. Iphupho lakhe likhomba ukuthi lapho umsebenzi wokubuyisela amagugu okuqala eqiniso usufezekile, lawo maqiniso ayokhanya ngokuphindwe kayishumi kunangesikhathi eqala ukukhanya eSikhalweni Saphakathi Kobusuku ekuqaleni koBu-Adventisti. Kungenzeka kanjani ukuthi ukuqonda kukaMiller kukhanye ngokugqama okukhulu manje kunangesikhathi eqala ukubona iqiniso?

There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.

Kunamaqiniso amaningana amelwe emashadini amabili angcwele kaHabakuki isahluko sesibili. Lawo maqiniso amelwe ephusheni likaMiller njengamagugu ayeyogcina ebuyiselwe ezinsukwini zokugcina, ngaphambi nje koMemezelo Waphakathi Kwamabili. Amagugu omgogodla aphumiselwa ngaphandle ngefasitela ephusheni likaMiller amele kokubili izimfundiso zamanga ezangeniswa e-Adventism ukuze kwakhiwe isisekelo samanga, kanye nokufihla isisekelo seqiniso; kodwa futhi amele nalabo abenqaba ukuyekela izimfundiso zamanga ezakha leso sisekelo samanga. “Okwansuku zonke” kwakuyihange lohlaka lweqiniso lukaWilliam Miller olwaqinisa isisekelo sokuqala, futhi ezinsukwini zokugcina “okwansuku zonke” kufanekisela hhayi ubuhedeni kuphela, njengoba uMiller akuhlonza ngokunembile, kodwa futhi kuyisibonakaliso sokuhlubuka okwavezela isisekelo samanga.

The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.

IBhayibheli, uMoya Wesiprofetho, kanye nomlando, konke kufakaza ukuthi ukukhala kwehora lokwahlulela kusukela ngowe-1798 kuze kube ngowe-1844, kwakuwukumemezelwa komlayezo owatholwa futhi wethulwa nguWilliam Miller. Yingakho lenhlangano ibizwa ngokuthi yinhlangano yamaMillerite. Ngokwengqondo elandelanayo, ukwenqaba leyo nhlangano, kuwukwenqaba ukukhanya okwavela ngowe-1798, uDaniyeli akukhomba njengokwanda kolwazi.

Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.

U-Isaya ukhuluma ngezidakwa zakwa-Efrayimi, futhi uveza ukuthi lezo zidakwa zingamadoda adelelayo abusayo phezu kwabantu baseJerusalema. U-Isaya uveza ukuthi awadakiwe yiwayini elingokoqobo, kodwa adakwe yiwayini likamoya. Ebhayibhelini iwayini likamoya liyimfundiso eyiqiniso noma eyamanga, ngokwesimo somongo. Izidakwa zakwa-Efrayimi zidakwe yimfundiso yamanga, eyiyo iwayini laseBhabhiloni, njengoba lifanekiswa yisifebe saseThire esahlukweni seshumi nesikhombisa seSambulo, nangokaBelishasari ngobusuku bakhe bokugcina bokuzitika.

Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.

U-Isaya wakhomba imiphumela yokudakwa ngokomoya eyehlela amadoda adelelayo abusayo phezu kwabantu baseJerusalema.

> 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 29:9–16.

> Zimangaliseni, nimangale; khalani, nikhale: badakiwe, kodwa kungengawayini; bayazulazula, kodwa kungengesiphuzo esinamandla. Ngokuba uJehova unithululele umoya wobuthongo obukhulu, wavala amehlo enu; abaprofethi benu nababusi benu, ababoni, ubembozile. Umbono wakho konke usuphenduke kini waba njengamazwi encwadi evaliwe, abayinikela kofundileyo, bethi: Ngicela uyifunde le; yena athi: Anginakuyifunda, ngokuba ivaliwe. Incwadi isinikelwa kongafundile, kuthiwe: Ngicela uyifunde le; yena athi: Angifundile. Ngalokho iNkosi yathi: Ngokuba lesi sizwe sisondela kimi ngomlomo waso, nangemilebe yaso siyangidumisa, kepha izinhliziyo zaso zisusile kude nami, nokungesaba kwaso kimi kufundiswa ngumthetho wabantu; ngalokho, bheka, ngiyakuphinda ngenze umsebenzi omangalisayo phakathi kwalesi sizwe, umsebenzi omangalisayo nesimanga; ngokuba ukuhlakanipha kwabahlakaniphileyo baso kuyakubhujiswa, nokuqonda kwabahlakaniphileyo baso kuyakufihlwa. Maye kulabo abafuna ukujula ukuze bafihle icebo labo kuJehova, nemisebenzi yabo isebumnyameni, bathi: Ngubani osibonayo na? ngubani osaziyo na? Impela ukuphendukezela kwenu izinto phansi phezulu kuyakubalelwa njengobumba lombumbi; ngokuba umsebenzi uyakusho yini ngowamenza ukuthi: Akangenzanga? noma into ebunjiweyo iyakusho yini ngoyibumbileyo ukuthi: Wayengenakuqonda? U-Isaya 29:9–16.

Sister White quotes these verses and then adds:

UDade White ucaphuna la mavesi bese engeza:

> “Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘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.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

> “Wonke amazwi alokhu ayogcwaliseka. Bakhona labo abangazithobisi izinhliziyo zabo phambi kukaNkulunkulu, futhi abangeke bahambe ngobuqotho. Bafihla izinhloso zabo zangempela, futhi baqhubeka benobudlelwane nengelosi ewileyo, ethandayo futhi eyenzayo amanga. Isitha sifaka umoya waso phezu kwabantu esingabasebenzisa ukukhohlisa labo abasebumnyameni ngokwengxenye. Abanye bayagcotshwa ubumnyama obubusayo, futhi babeka eceleni iqiniso ngenxa yephutha. Usuku olwakhonjiswa yisiprofetho selufikile. UJesu Kristu akaqondwa. UJesu Kristu kubo uyinsumansumane. Kulesi sigaba somlando womhlaba, abaningi benza njengabantu abadakiwe. ‘Manini, nimangale; memezani, nikhale; badakiwe, kodwa hhayi ngewayini; bayazulazula, kodwa hhayi ngesiphuzo esinamandla. Ngokuba uJehova uninike umoya wobuthongo obukhulu, wavala amehlo enu. Abaprofethi benu nababusi benu, ababoni, ubasibekele.’ Ukudakwa ngokomoya kuphezu kwabaningi abacabanga ukuthi bangabantu abayakuphakanyiswa. Ukukholwa kwabo kwezenkolo kunjengoba kuvezwe kulo mBhalo. Ngaphansi kwethonya lakho, abakwazi ukuhamba baqonde. Benza izindlela ezigwegwile endleleni yokwenza kwabo. Omunye bese kuba ngomunye, bayazamazama baya le nale. INkosi ibabheka ngozwelo olukhulu. Indlela yeqiniso abayazanga. Bangabakhi bamaqhinga abathi bangabesesayensi, futhi labo ababengakwazi futhi ababefanele ukusiza, ngenxa yokubona okucacileyo ngokomoya, nabo uqobo bayakhohliswa, futhi basekela umsebenzi omubi.”

> “The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

> “Izinto ezithuthukayo zalezi zinsuku zokugcina maduze zizofinyelela esinqumweni esiphelele. Lapho lezi zinkohliso zokusebenzelana nemimoya zembulwa ukuthi ziyikho ngempela,—imisebenzi efihlakeleyo yemimoya emibi,—labo abaye babamba iqhaza kuzo bayakuba njengabantu abalahlekelwe yizingqondo zabo.

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous 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?’

> “‘Ngakho iNkosi ithi: Njengoba lesi sizwe sisondela kimi ngomlomo waso, nangemilomo yaso siyangidumisa, kepha sisuse izinhliziyo zaso kude nami, nokungesaba kwaso kimi kufundiswa ngomthetho wabantu; ngakho-ke, bhekani, ngizoqhubeka ngenze umsebenzi omangalisayo phakathi kwalesi sizwe, yebo, umsebenzi omangalisayo nesimangaliso; ngoba ukuhlakanipha kwabahlakaniphileyo baso kuyakubhubha, nokuqonda kwabahlakaniphileyo baso kuyakufihlwa. Maye kulabo abafuna ngokujulile ukufihla icebo labo eNkosini, nemisebenzi yabo isebumnyameni, bese bethi, Ngubani osibonayo na, futhi ngubani osaziyo na? Impela ukuphendukezela kwenu izinto kuyakuthathwa njengobumba lombumbi; ngokuba umsebenzi ungathi yini ngalowo owawenzayo, Uyangenzanga? noma into ebunjiweyo ingathi yini ngalowo owayibumbayo, Wayengenakuqonda?’”

> “It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

> “Kwethulwa kimi ukuthi ekuhlangenwe nakho kwethu besikhona futhi sisahlangabezana nalesi simo sezinto uqobo. Abantu abebenokukhanya okukhulu namalungelo amangalisayo bathathe izwi labaholi abazicabangela ukuthi bahlakaniphile, abathandwe kakhulu futhi babusiswa yiNkosi, kodwa abazikhiphe ezandleni zikaNkulunkulu bazibeka ezikhundleni zesitha. Umhlaba uzogcwaliswa yizinkohliso ezibonakala zinengqondo. Ingqondo yomuntu oyedwa, eyamukela lezi zinkohliso, izosebenza phezu kwezinye izingqondo zabantu, ebeziphendula ubufakazi obuyigugu beqiniso likaNkulunkulu bube ngamanga. Laba bantu bayokhohliswa yizingelosi eziwile, lapho kwakufanele ukuba bame njengabaqaphi abathembekile, belinda imiphefumulo, njengabantu abayakunika isibopho. Bawabekile phansi amathuluzi empi yabo, balalela imimoya eyengayo. Benza ize icebo likaNkulunkulu, babeke eceleni izixwayiso zakhe nokusola kwakhe, futhi ngokusobala basohlangothini lukaSathane, belalela imimoya eyengayo nezimfundiso zamademoni.”

> “Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

> “Ukudakwa ngokomoya sekuphezu kwabantu okungafanele neze babe yizikhubekiso njengabantu abangaphansi kwethonya lotshwala olunamandla. Ubugebengu nokungahleleki, ukukhwabanisa, inkohliso, nokuphathana ngokungafanele kugcwele umhlaba, ngokuvumelana nemfundiso yomholi owahlubuka ezinkantolo zasezulwini.

> “History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

> “Umlando uzophindwa. Ngingachaza ngokuningiliziwe lokho okuyoba khona esikhathini esiseduze, kodwa isikhathi asikafiki. Izimo zabafileyo ziyovela, ngamasu obuqili kaSathane, futhi abaningi bayohlanganyela nalowo othanda nowenza amanga. Ngixwayisa abantu bakithi ngokuthi khona kanye phakathi kwethu abanye bayosuka ekukholweni, balalele imimoya eyengayo nezimfundiso zamademoni, futhi ngenxa yabo iqiniso liyokhulunyelwa okubi ngalo.” Battle Creek Letters, 123–125.

All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”

Bonke abaprofethi, kuhlanganisa u-Isaya noDade White, bakhomba izinsuku zokugcina. Kulezi zinsuku abaholi be-Adventism “bami ngokuqondile ohlangothini lukaSathane, belalela imimoya ekhohlisayo nezifundiso zamademoni.” UDade White ubeka phambili isiprofetho lapho ethi, “Lapho lezi zinkohliso zokukhonza imimoya zembulwa njengalokho eziyikho ngempela,—imisebenzi eyimfihlo yemimoya emibi,—labo abaye baba nengxenye kuzo bayakuba njengabantu abalahlekelwe izingqondo zabo.” Ubuholi be-Adventism buyakuba njengabantu abalahlekelwe izingqondo zabo, kuleso sigaba somlando sezinsuku zokugcina lapho ukudakwa kwabo kwembulwa ukuthi “kuyimisebenzi eyimfihlo yemimoya emibi.”

There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.

Kukhona ukwambulwa komsebenzi wamadoda aklolodayo abusa abantu eJerusalema ezinsukwini zokugcina. Lokho ukwambulwa kwaboniswa ephusheni likaMiller, lapho uMiller athandaza khona kwase kuvuleka umnyango. Lokho kwenzeka ngaphambi nje kokuba avale amehlo akhe okwesikhashana, okukhomba wona kanye umphetho wokugcina wenqubo yokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane. Ukuvuleka komnyango kukhomba ukuguquka kwezikhathi zezomusa, futhi ngaleso sikhathi inhlangano yaseLawodikeya yengelosi yesithathu ishintshela enhlanganweni yaseFiladelfiya yengelosi yesithathu.

In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘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?’”

Esigabeni sika-Isaya, kukhona isifinyezo somsebenzi omubi wezidakwa zakwa-Efrayimi, ezingamadoda “okwakufanele ame njengabaqaphi abathembekileyo.” Lesi sifinyezo sivezwe kanje: “‘Impela ukuphenduphendula kwenu izinto niyibhekise phansi phezulu kuyakuthiwa kufana nobumba lombumbi; ngokuba umsebenzi ungathi yini ngaye owawenzayo, Uyangenzanga na? noma into ebunjiweyo ingathi yini ngaye oyibumbileyo, Wayengenakuqonda na?’”

Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.

Ukuchazwa kukaMiller “kokwansuku zonke,” njengokuthi kuyinkolo yobuqaba noma iRoma yobuqaba, ekugcineni kuwuphawu lukaSathane, ngoba uSathane neRoma yobuqaba kokubili kufanekiswa ngodrako.

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

> “Ngaleyo ndlela, yize udrako, ngokuyinhloko, emele uSathane, futhi ngomqondo wesibili uyisifanekiselo seRoma yobuqaba.” The Great Controversy, 439.

Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.

Ekhuluma ngabantu ababusa iJerusalema ezinsukwini zokugcina, uSister White uthi: “Abanye bagcwala ubumnyama obubusayo, futhi babeka iqiniso eceleni ngenxa yamanga. Usuku olwakhonjiswa yisiprofetho selufikile. UJesu Kristu akaqondwa. UJesu Kristu kubo uyinsumansumane.” Ngo-1901, umholi wobu-Adventist waseJalimane waqala ukwethula umbono wamanga wobuProthestani obuhlubukayo mayelana “nokwemihla ngemihla” encwadini kaDaniyeli. Lowo mbono uveza ukuthi “okwemihla ngemihla” kumela umsebenzi kaKristu ethempelini lakhe, noma olunye uhlobo lwalo mcabango. Ngithi olunye uhlobo ngoba kube khona ukugcizelelwa okwehlukene kwalelo manga kuwo wonke umlando owalandela u-1901, kodwa leyo mibono yamanga ihlale iveza isiphetho sokuthi “okwemihla ngemihla” kumela uhlobo oluthile lomsebenzi kaKristu.

The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.

Igugu elaliyimfundiso “yemihla ngemihla,” uMiller ayeyichaze njengophawu lukaSathane, kubu-Adventism bezinsuku zokugcina, liwuphawu lukaKristu. Lapho yethulwa ngo-1901, bambalwa kakhulu abamukela umbono wokuthi “imihla ngemihla” yayinguphawu lukaKristu, hhayi uphawu lukaSathane; kodwa ngeminyaka yawo-1930 igugu lemfundiso “yemihla ngemihla,” uMiller ayelikhumbe emthanjeni weqiniso otholakala ku-2 Thessalonians, isahluko sesibili, lalase lenqatshwa njengoba “izikhathi eziyisikhombisa” zeLevitikusi amashumi amabili nesithupha zaliwa ngo-1863. Ndawana-thile emlandweni osukela ku-1863 kuya eminyakeni yawo-1930, ubu-Adventism base bushintshe abaholi, bengakuqaphelanga lokho.

> “Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.

> Bazalwane, ngiyabona ingozi yenu, futhi ngiyabuza futhi, Nina eniphambukayo, nenza umzamo yini ukulungisa okungalungile? Imiphefumulo ingase ikhubeke endleleni, ihambe ebumnyameni, ngoba anenzanga izindlela eziqondile ngezinyawo zenu. Uma nisezikhundleni zokwethembwa, nginincenga ngokuzimisela okukhulu ngokwengeziwe, ngenxa yemiphefumulo yenu uqobo nangenxa yalabo ababheka kini njengabaholi, phendukani phambi kukaNkulunkulu ngenxa yalo lonke iphutha elenziweyo, futhi nivume isono senu.

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> “Uma uzitika enkani yenhliziyo, futhi ngenxa yokuzidla nokuzibheka njengolungileyo ungazivumi iziphambeko zakho, uyakushiywa ungaphansi kwezilingo zikaSathane. Uma, lapho iNkosi ikwembulela amaphutha akho, ungaphenduki noma uvume, ukuhlinzekela kwayo kuyakukudlulisa phezu kwalowo mhlabathi kaningi futhi kaningi. Uyokhishwa uyekwe wenze amaphutha anesimo esifanayo, uyakuqhubeka untula ukuhlakanipha, futhi uyakubiza isono ngokuthi ukulunga, nokulunga ngokuthi isono. Ubuningi bezinkohliso eziyokwanda kulezi zinsuku zokugcina buyakukuzungeza, futhi uyakushintsha abaholi, ungazi nokuthi usukwenzile lokho.” Review and Herald, December 16, 1890.

The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “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?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”

Abantu abaklolodayo ababusa phezu kwabantu baseJerusalema, abangabantu “abasezikhundleni zokwethembeka,” “bayakubiza isono ngokuthi ukulunga, nokulunga ngokuthi isono,” futhi “Ngempela ukuphendukezela kwenu izinto kubheke phansi phezulu kuyakuthiwa kunjengobumba lombumbi; ngokuba umsebenzi ungasho yini ngalowo owawenzayo ukuthi, Akangenzanga na? noma into ebunjiweyo ingasho yini ngalowo owayibumbayo ukuthi, Wayengenakuqonda na?’” Kulokho kuhlubuka okuqhubekayo kuzo zonke izizukulwane ezine zobu-Adventisti, labo abasezikhundleni zokwethembeka bayabashintsha abaholi, bengazi. Abakwazi lokho, ngokuba baqhubeka njalo benqaba ubufakazi bamaphutha abo. Kulokho kuhlubuka okuqhubekayo “ukuhlakanipha kwabahlakaniphileyo babo kuyakubhubha, nokuqonda kwabahluzekile babo kuyakufihlwa.”

They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.

Bayoguqula izinto phezulu phansi, babize isono ngokulunga, nokulunga bakubize ngokuthi yisono. Uphawu lwalokhu kuhlubuka luyimfundiso “yokwanini njalo,” okwakunguMiller uphawu lukaSathane, futhi okuyinto ubu-Adventism namuhla obuyichaza njengophawu lukaKristu. Lokho okwake kwaba yisikhonkwane esamisa uhlaka lwezicelo zikaWilliam Miller zesiprofetho, manje sekuphenduke uphawu lokudakwa lwabantu abaklolodayo ababusa phezu kwabantu baseJerusalema. Uphawu oluhlotshaniswa “nokwanini njalo,” encwadini kaDaniyeli lwakhanya ngokugqama njengelanga lapho luqondwa ebhokisini likaMiller ekuqaleni kobu-Adventism, kodwa ezinsukwini zokugcina lelo qiniso likhanya ngokuphindwe kayishumi, ngokuba inani leshumi liwuphawu lokuvivinywa, futhi ku-Israyeli wasendulo isivivinyo seshumi sasingesokugcina.

Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”

AbaFarisi banamuhla “baye bathi” “imisebenzi kaKristu” “ivela ezinhlanganweni zikaSathane,” bethi ubuhedeni “bungamandla angcwele kaNkulunkulu.”

> “The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.

> “AbaFarisi bona ngoMoya oNgcwele. Ithalente labo lokukhuluma balisebenzisa ukuhlambalaza uMhlengi womhlaba, futhi ingelosi elotshayo yabhala amazwi abo ezincwadini zasezulwini. Amandla angcwele kaNkulunkulu, abonakaliswa emisebenzini kaKristu, bawabeka emandleni kaSathane. Babengeke bakugweme ukubona imisebenzi Yakhe emangalisayo, noma bayibize ngezimbangela zemvelo, ngakho bathi, ‘Yimisebenzi kadeveli.’ Ngokungakholwa bakhuluma ngeNdodana kaNkulunkulu njengomuntu nje. Imisebenzi yokuphulukisa eyenziwa phambi kwabo, imisebenzi okungekho muntu owayeyenzile noma ayengayenza, yayiyisibonakaliso samandla kaNkulunkulu, kodwa basola uKristu ngokuthi ubambisene nesihogo. Benenkani, bedangele, benezinhliziyo zensimbi, bazimisela ukuvala amehlo abo kubo bonke ubufakazi, ngaleyo ndlela benza isono esingathethelelwa.” Manuscript Releases, umqulu 4, 360.

We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.

Sizoqhubeka nokuhlola kwethu ngokwanda kolwazi, okwavulwa uphawu lwako enhlanganweni yengelosi yokuqala, esihlokweni esilandelayo.

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