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# The Book of Daniel - Number Forty-Seven

Incwadi kaDaniyeli - Inombolo Engamashumi Amane Nesikhombisa

Unmasking Deceptive Doctrines: A Critical Analysis of Daniel 8 and the Challenges to Adventist Theology

Ukuvezwa Kwezimfundiso Ezikhohlisayo Obala: Ukuhlaziywa Okubucayi KukaDaniyeli 8 Nezinselelo Ezibhekiswe Kwezenkolo Yama-Adventist

Author

Jeff Pippenger

Published

January 11, 2024

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When the little horn of Rome is represented in verses nine through twelve of Daniel chapter eight, it is a corrupted symbol for it is a symbol of transvestitism, a cross-dresser oscillating between male and female. It agrees with the Millerite understanding that Rome was represented by two phases, the first phase being the Roman statecraft and the second phase being the Roman churchcraft, but in the oscillation of genders in the verses, the little horn is out of the historical and prophetic sequence (corrupted). Yet each of the four verses represents history directly associated with either Roman statecraft or Roman churchcraft. Pagan Rome persecuted all who resisted its imperial authority, but the persecution of papal Rome (feminine) in verse ten, is specifically directed against heaven.

Lapho uphondo oluncane lwaseRoma lumelelwa emavesini ayisishiyagalolunye kuya kweleshumi nambili esahlukweni sesishiyagalombili sikaDaniyeli, luyisibonakaliso esonakele, ngokuba luyisibonakaliso sokugqoka kwesinye isini, umuntu ogqoka izingubo zobulili obuphambene nokhexa phakathi kowesilisa nowesifazane. Lokhu kuvumelana nokuqonda kwamaMillerite ukuthi iRoma yayimelelwe ngezigaba ezimbili, isigaba sokuqala siyisimo sombuso waseRoma kanti isigaba sesibili siyisimo sebandla laseRoma, kodwa ekushintshashintsheni kobulili emavesini, uphondo oluncane luphuma ekuhlelweni komlando nesiprofetho (lonakele). Nokho ivesi ngalinye kulawa amane limelela umlando ohlobene ngokuqondile noma nombuso waseRoma noma nebandla laseRoma. IRoma yobuqaba yashushisa bonke ababemelana negunya layo lombuso, kodwa ukushushiswa kweRoma yobupapa (owesifazane) evesini leshumi, kuqondiswe ngokuqondile ezulwini.

In the Millerite understanding that Rome was the fourth and final kingdom, the oscillating from state to church to state to church again would not have been a concern. They had seen the mixture of iron and clay in the feet of Daniel chapter two, and simply understood it as two phases of Rome, with no concern to define a specific historical sequence of a fourth and fifth kingdom. They understood the same of chapter seven, where the horn that spake great things against the most High, had three horns plucked up from the original ten horns of the beast of Rome. Even if Miller did recognize the gender oscillation of verse nine through twelve, it would have been unimportant to his understanding of the fourth kingdom being Rome. In Millerite understanding the fourth kingdom ended in 1798, and the next prophetic event was the Second Coming of Christ.

Ekuqondeni kwamaMillerite kokuthi iRoma yayingumbuso wesine nowokugcina, ukushintshashintsha kusuka embusweni kuya ebandleni bese kubuyela embusweni bese kubuyela ebandleni futhi, kwakungeke kube yinto ebakhathazayo. Babebonile ingxube yensimbi nobumba ezinyaweni zikaDaniyeli isahluko sesibili, futhi bamane bayiqonda njengezigaba ezimbili zeRoma, bengakhathazeki ngokuchaza ukulandelana okuthile komlando kombuso wesine nowesihlanu. Ngokufanayo babesiqonda nesahluko sesikhombisa, lapho uphondo olwakhuluma izinto ezinkulu lumelene noPhezukonke, lwaphunwa izimpondo ezintathu kulezo zimpondo eziyishumi zokuqala zesilo saseRoma. Ngisho noma uMiller wayekuqaphelile lokho kushintshashintsha kobulili bohlelo lolimi emavesini esishiyagalolunye kuya kweleshumi nambili, kwakungeke kubaluleke ekuqondeni kwakhe ukuthi umbuso wesine kwakuyiRoma. Ekuqondeni kwamaMillerite umbuso wesine waphela ngo-1798, futhi umcimbi olandelayo wesiprofetho kwakuwukuBuya Kwesibili kukaKristu.

The feminine horn identifies the woman who commits spiritual fornication with the masculine horn, and is represented in verses ten and twelve.

Uphondo lwesifazane lukhomba owesifazane owenza ubufebe bokomoya kanye nophondo lwesilisa, futhi umelwe emavesini eshumi naseshumini nambili.

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Yakhula yaba nkulu, yaze yafinyelela empini yasezulwini; yaphonsa phansi emhlabathini abanye bempini kanye nezinkanyezi, yabanyathela. Daniyeli 8:10.

The persecution of the papal power was directed against Christianity (the host of heaven), and in verse twelve papal Rome (feminine), receives the power to accomplish her murderous work through the transgression of fornicating with the kings of Europe.

Ukushushiswa kwamandla obupapa kwakubhekiswe ebuKristwini (ibutho lasezulwini), futhi evesini leshumi nambili iRoma yobupapa (owesifazane) yamukela amandla okufeza umsebenzi wayo wokubulala ngesenzo sokweqa umthetho sokufeba namakhosi aseYurophu.

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Futhi ibutho lanikwa yena ukuba limelane nomhlatshelo wansuku zonke ngenxa yesiphambeko; laphonsa iqiniso phansi emhlabathini; lenza ngokwentando yalo, lachuma. Daniyeli 8:12.

The “host” in the verse represents the military power that was given the papacy “against the daily.” The word “against” means “from”. From the pagan kings of Europe (pagan Rome), represented by “the daily,” military support (an host) was given to the papacy “by reason of transgression.” The combination of church and state, with the church in control of the relationship is the “transgression.” The wine of that transgression is Christian blood. Once the papacy had control of the armies of pagan Rome, papal Rome (“it”) “cast down the truth to the ground; and it practiced, and prospered.”

“Impi” kuleli vesi limelela amandla ezempi anikezwa upapa “amelene nemihla yonke.” Igama elithi “amelene” lisho ukuthi “livela ku-”. Livela emakhosini amaqaba aseYurophu (iRoma lamaqaba), amelwe “yimihla yonke,” ukwesekwa kwezempi (impi) kwanikezwa upapa “ngenxa yesiphambeko.” Ukuhlangana kwesonto nombuso, nesonto lilawula lobo budlelwano, kuyiso “isiphambeko.” Iwayini laleso siphambeko yigazi lamaKristu. Lapho nje upapa esesitholile isilawuli samabutho eRoma lamaqaba, iRoma lobupapa (“yona”) “yaphonsa iqiniso phansi emhlabathini; futhi yenza, yaphumelela.”

In Daniel chapter eleven, verse thirty-one, the giving of the armies to papal Rome is also represented:

KuDaniyeli isahluko seshumi nanye, ivesi lamashumi amathathu nanye, ukunikelwa kwamabutho eRoma yobupapa nakho kuyavezwa:

> 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 ngasohlangothini lwakhe, angcolise indlu engcwele yamandla, asuse umhlatshelo wansuku zonke, abeke isinengiso esichithayo. Danieli 11:31.

The verse is identifying the historical transition from pagan Rome to papal Rome. In the verse the “arms” are the European kings that began to stand up for the papacy beginning with Clovis, king of the Franks (France), in the year 496. The “arms” also polluted “the sanctuary of strength” (the city of Rome), through the continuous warfare from the fourth century onward to the year 538. The “arms” also removed the pagan resistance to the rise of the papacy, and by the year 508, the pagan resistance was finished.

Leli vesi ikhomba uguquko lomlando olusuka eRoma lobuqaba luyiswe eRoma lobupapa. Kuleli vesi “izingalo” zingamakhosi aseYurophu aqala ukusekela ubupapa, kuqalwa ngoClovis, inkosi yamaFranks (eFrance), ngonyaka ka-496. “Izingalo” futhi zangcolisa “indawo engcwele yamandla” (umuzi waseRoma), ngempi eqhubekayo kusukela ekhulwini lesine kuya phambili kuze kube unyaka ka-538. “Izingalo” futhi zasusa ukumelana kobuqaba nokuvuka kobupapa, futhi ngonyaka ka-508, ukumelana kobuqaba kwase kuphelile.

The word translated as “take away,” is the Hebrew word “sur” and means “to remove”. The “arms” placed the “abomination that maketh desolate” (the papacy), on the throne of the earth in the year 538. When Daniel chapter eight, verse twelve identifies that “an host” was given to the feminine little horn, it is agreeing with the witness of verse thirty-one of chapter eleven. The book of Revelation also gives witness to the same truth in chapter thirteen.

Igama elihunyushwe ngokuthi “susa,” yigama lesiHeberu elithi “sur” futhi lisho “ukususa”. “Izingalo” zabeka “isinengiso esichithayo” (upapa), esihlalweni sobukhosi somhlaba ngonyaka ka-538. Lapho uDaniyeli isahluko sesishiyagalombili, ivesi leshumi nambili likhomba ukuthi “ibutho” lanikwa uphondo oluncane lwesifazane, liyavumelana nobufakazi bevesi lamashumi amathathu nanye lesahluko seshumi nanye. Incwadi yeSambulo nayo ifakaza iqiniso elifanayo esahlukweni seshumi nantathu.

> 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 engasibona sasifana nengwe, nezinyawo zaso zinjengezinyawo zebhere, nomlomo waso unjengomlomo webhubesi; udrako wasinika amandla akhe, nesihlalo sakhe sobukhosi, negunya elikhulu. IsAmbulo 13:2.

Sister White directly identifies the beast of verse two as the papacy, and that the dragon in the verse is pagan Rome. Pagan Rome gave three things to the papacy; “his power, and his seat, and great authority.”

UDadewethu uWhite uveza ngokusobala ukuthi isilo sevesi lesibili singubupapa, nokuthi udrako kulelo vesi ungobuRoma bamaqaba. UbuRoma bamaqaba banika ubupapa izinto ezintathu: “amandla aso, nesihlalo saso sobukhosi, negunya elikhulu.”

The military power was given by pagan Rome beginning with Clovis in the year 496. The “seat” to rule from, was given to the papacy in the year 330, when the emperor Constantine moved his capitol to Constantinople, leaving his former capitol city of Rome to the control of the papal church. In the year 533, the emperor Justinian decreed that the pope was the head of the church and the corrector of heretics, turning his “great authority” over to the pope of Rome. Verse twelve of Daniel chapter eight, identifies the time when a “host” was given, and that prophetic truth is testified to on many witnesses. From that point in time (beginning in the year 496), the papacy “prospered.”

Amandla ezempi anikezwa yiRoma lobuhedeni kuqala ngoClovis ngonyaka ka-496. “Isihlalo” sokubusa kuso sanikezwa ubupapa ngonyaka ka-330, lapho umbusi uConstantine ehambisa inhloko-dolobha yakhe eConstantinople, eshiya inhloko-dolobha yakhe yangaphambili, iRoma, ngaphansi kokulawulwa yibandla lobupapa. Ngonyaka ka-533, umbusi uJustinian wamemezela ukuthi upapa wayeyinhloko yebandla nomqondisi wabahlubuki, enikela “igunya lakhe elikhulu” kupapa waseRoma. Ivesi leshumi nambili lesahluko sesishiyagalombili sikaDaniyeli likhomba isikhathi lapho kwanikezwa khona “ibutho,” futhi lelo qiniso lesiprofetho lifakazelwa ngofakazi abaningi. Kusukela kuleso sikhathi (kuqala ngonyaka ka-496), ubupapa “bachuma.”

It would continue to “practice” and “prosper” until the end of the indignation against the northern kingdom of Israel ended in 1798, and the papacy received its deadly wound.

Izoqhubeka “yenze” futhi “iphumelele” kuze kube sekupheleni kokuthukuthela okumelene nombuso wasenyakatho wakwa-Israyeli, okwaphela ngo-1798, futhi upapa wamukela inxeba lakhe elibulalayo.

> 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 11:36.

> Inkosi iyakwenza ngokwentando yayo; iziphakamise, izenze nkulu ngaphezu kwabo bonke onkulunkulu, ikhulume izinto ezimangalisayo ezimelene noNkulunkulu wonkulunkulu, iphumelele kuze kuphele intukuthelo; ngokuba okumisiwe kuyakwenziwa. Daniyeli 11:36.

Verse nine of chapter eight, describes masculine Rome (pagan Rome), and represents the three-step conquering process that pagan Rome accomplished, and which typified the three geographical areas that would be conquered in order for papal Rome to be established upon the throne of the earth, as represented by the three horns that were plucked up in chapter seven. Those two three-step conquering’s of pagan and papal Rome, represented the three geographical obstacles of modern Rome, in verses forty through forty-three of Daniel eleven. Then in chapter eight, verse eleven, the masculine little horn (pagan Rome) is again represented. In the verse, the sanctified logic is so sound, that the scornful men that rule Jerusalem were forced to introduce several theological lies in order to erect their counterfeit foundation.

Ivesi lesishiyagalolunye sesahluko sesishiyagalombili lichaza iRoma yobudoda (iRoma yobuqaba), futhi limelela inqubo yezigaba ezintathu zokunqoba eyafezwa yiRoma yobuqaba, neyayifanekisela izindawo ezintathu zendawo ezazizokwenqotshwa ukuze iRoma yobupapa imiswe esihlalweni sobukhosi bomhlaba, njengoba kumelwe yizimpondo ezintathu ezakhutshwa esahlukweni sesikhombisa. Lezo zinqobo ezimbili zezigaba ezintathu zokunqoba zeRoma yobuqaba neRoma yobupapa zazimelela izithiyo ezintathu zendawo zeRoma yanamuhla, emavesini angamashumi amane kuya kwangamashumi amane nantathu kaDaniyeli ishumi nanye. Khona-ke esahlukweni sesishiyagalombili, ivesi leshumi nanye, uphondo oluncane lobudoda (iRoma yobuqaba) luphinde lumelelwe. Kulelo vesi, umqondo ongcwelisiwe uqine kangangokuba amadoda adelelayo abusayo eJerusalema aphoqeleka ukuba angenise amanga amaningana ezemfundiso yenkolo ukuze akhe isisekelo sawo somgunyathi.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Yebo, wazikhulisa waze wafinyelela ngisho nakuMholi webutho; futhi umhlatshelo wansuku zonke wasuswa nguye, nendawo yethempeli lakhe elingcwele yachithwa. Daniyeli 8:11.

As we begin to address the counterfeit coins and jewels that have been introduced to Adventism since 1863, it should be noted that there are two primary fields of supposed theological expertise which Adventism boasts of, as their basis for upholding the doctrines of apostate Protestantism and Catholicism. The claim that the modern theologians of Adventism make is that they are either experts in biblical history, or experts in biblical languages. Their application of the verse, reveals the prophetic word has become as a sealed book unto them, and also reveals that their claim of being experts of the biblical languages is simply the modern manifestation of Pharisaism.

Njengoba siqala ukukhuluma ngezimali zomgunyathi namatshe ayigugu omgunyathi angeniswe ebu-Adventistini kusukela ngo-1863, kufanele kuqashelwe ukuthi kunezinkambu ezimbili eziyinhloko zobungcweti bezemfundiso yenkolo obucatshangwa ukuthi bukhona, ubu-Adventisti obuziqhayisa ngabo, njengesisekelo sabo sokusekela izimfundiso zobuProthestani obuhlubukileyo nobuKatolika. Isimangalo esenziwa izazi zemfundiso yenkolo zesimanje zobu-Adventisti ukuthi zingaba ngochwepheshe emlandweni weBhayibheli, noma zingochwepheshe ezilimini zeBhayibheli. Indlela yazo yokusebenzisa leli vesi iveza ukuthi izwi lesiprofetho selibe njengencwadi evaliwe kubo, futhi iveza nokuthi isimangalo sazo sokuba ngochwepheshe bezilimi zeBhayibheli siyisibonakaliso sesimanje sobuFarisi.

First is the disregard of the oscillation of the genders for the little horn in verse nine through twelve. If they were actually experts in the Hebrew language, they would not deny, or water down, the fact that Daniel purposely employed gender oscillation in the verses. The little horn is represented in both genders, and those genders go back and forth through the verses. The theologians try to cover this fact with rubbish and counterfeit coins, for it clearly identifies that verse eleven is identifying pagan, not papal Rome. They of course insist that the little horn of verse eleven is the pope, when it is actually pagan Rome.

Okokuqala kungukunganakwa kokushintshashintsha kobulili bamagama ngophondo oluncane emavesini ayisishiyagalolunye kuya kweleshumi nambili. Ukube babengochwepheshe ngempela olimini lwesiHeberu, babengeke baphike, noma banciphise, iqiniso lokuthi uDaniyeli wasebenzisa ngamabomu ukushintshashintsha kobulili kula mavesi. Uphondo oluncane lumelwe kukho kokubili ubulili, futhi lobo bulili buyashintshana buye emuva naphambili kuwo wonke la mavesi. Izazi zenkolo zizama ukumboza leli qiniso ngemfucumfucu nangezinhlamvu zemali zomgunyathi, ngoba lokhu kukhomba ngokusobala ukuthi ivesi leshumi nanye likhomba iRoma yobuqaba, hhayi iRoma yobupapa. Yibo-ke abaphikelela ngokuthi uphondo oluncane lwevesi leshumi nanye ngupapa, kanti empeleni luyiRoma yobuqaba.

Once it is acknowledged that two of the four little horn verses are male and two are female, then it is simple to incorporate the biblical truth that a woman in Bible prophecy represents a church, and a man represents a state. Knowing this allows all who wish to see, that the little horn of verse eleven, is masculine Rome (pagan Rome), not feminine Rome (papal Rome).

Uma sekusemqoka ukuthi amavesi amabili kwane amayelana nophondo oluncane angowesilisa kanti amabili angowesifazane, kuba lula-ke ukuhlanganisa iqiniso leBhayibheli lokuthi owesifazane esiprofethweni seBhayibheli umele ibandla, kanti owesilisa umele umbuso. Ukwazi lokhu kwenza bonke abafisa ukubona bakubone ukuthi uphondo oluncane lwevesi leshumi nanye luyiRoma yobudoda (iRoma yobuqaba), hhayi iRoma yobufazi (iRoma yobupapa).

The verse then is understood as teaching that pagan Rome (he) magnified himself to the prince of the host, as did pagan Rome when it placed the prince of the host upon the cross of Calvary. Not only did pagan Rome magnify itself against Christ at the cross, the verse goes on to say that by him (pagan Rome) “the daily sacrifice was taken away.”

Ngakho-ke leli vesi liqondwa njengelifundisa ukuthi iRoma yobuqaba (yena) yaziphakamisa yamelana neNkosana yempi, njengoba iRoma yobuqaba yenza ngesikhathi ibeka iNkosana yempi esiphambanweni saseKalvari. Akusikho lokho kuphela ukuthi iRoma yobuqaba yaziphakamisa yamelana noKristu esiphambanweni, ivesi liyaqhubeka lithi ngaye (iRoma yobuqaba) “umhlatshelo wansuku zonke wasuswa.”

In the book of Daniel there are two Hebrew words that are both translated as “take away.” The words are “sur” and “rum”. Both words are used in the sanctuary service. Sur means to take away or remove, and when the ashes from the altar in the sanctuary were removed, the word used to describe the removal of the ashes is “sur”. The word “rum” means to lift up and exalt, and when the priest in the sanctuary was to lift up a wave offering, he was to “rum” (lift up) the offering. In verse eleven, pagan Rome (“the daily”) would “rum” (take away) paganism by lifting up and exalting the religion of paganism.

Encwadini kaDaniyeli kunamagama amabili esiHeberu womabili ahunyushwa ngokuthi “susa.” Lawo magama athi “sur” kanye no-“rum”. Womabili la magama asetshenziswa enkonzweni yasendlini engcwele. Igama elithi sur lisho ukususa noma ukusiphula, futhi lapho umlotha wase-altare endlini engcwele wawususwa, igama elalisetshenziswa ukuchaza lokho kususwa komlotha lingu-“sur”. Igama elithi “rum” lisho ukuphakamisa nokudumisa, futhi lapho umpristi endlini engcwele kwakufanele aphakamise umnikelo wokuzunguzwa, kwakufanele “rum” (aphakamise) lowo mnikelo. Evesini leshumi nanye, iRoma yobuhedeni (“okuqhubekayo”) yayizo-“rum” (isuse) ubuhedeni ngokuphakamisa nangokudumisa inkolo yobuhedeni.

Pagan Rome would lift up and exalt the religion of paganism. The Adventist theologians that profess an expertise of biblical languages choose to treat every occurrence of “take away” in the book of Daniel as “remove”. They fail to acknowledge the distinct and precise writing of Daniel, and thus place themselves above the prophet Daniel.

IRoma lobuhedeni laliyophakamisa futhi likhuphule inkolo yobuqaba. Izazi zenkolo zama-Adventist ezithi zingochwepheshe bezilimi zeBhayibheli zikhetha ukuhumusha konke ukuvela kwenkulumo ethi “susa” encwadini kaDaniyeli ngokuthi “khipha”. Ziyahluleka ukuqaphela ukubhala kukaDaniyeli okuhlukile nokunembile, ngaleyo ndlela zizibeka ngaphezu komprofethi uDaniyeli.

The theologians that profess to understand the biblical languages provide arguments to justify why Daniel intended to mean the same thing, when he employed two different words. They provide long and tedious word studies to uphold their false claims. The theologians that profess to understand biblical history, argue that the false application is based upon recognizing that in different periods of history the same word might mean something different, and therefore when Daniel employed two different words, only a historical expert can identify what Daniel actually meant. It is important to identify these two false methods for they are employed often by the theologians who seek to hide from the methodology of “line upon line.”

Izazi zezenkolo ezithi ziyaqonda izilimi zeBhayibheli zinikeza izimpikiswano zokuthethelela ukuthi kungani uDaniyeli ayefuna ukusho into efanayo lapho esebenzisa amagama amabili ahlukene. Zinikeza izifundo zamagama ezinde nezikhathazayo ukuze zisekele izimangalo zazo zamanga. Izazi zezenkolo ezithi ziyaqonda umlando weBhayibheli ziphikisa ngokuthi ukusetshenziswa okungamanga kusekelwe ekuqapheliseni ukuthi ezikhathini ezehlukene zomlando igama elifanayo lingase lisho okuthile okuhlukile, ngakho-ke lapho uDaniyeli esebenzisa amagama amabili ahlukene, nguchwepheshe womlando kuphela ongabona lokho uDaniyeli ayekusho ngempela. Kubalulekile ukukhomba lezi zindlela ezimbili zamanga, ngoba zivame ukusetshenziswa izazi zezenkolo ezifuna ukuzifihla endleleni yokuhumusha ethi “umugqa phezu komugqa.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Yebo, wazikhulisa kwaze kwaba ngisho nakuMbusi webutho; futhi ngaye kwasuswa umhlatshelo wansuku zonke, nendawo yendlu yakhe engcwele yadilizwa. Danieli 8:11.

The word translated as “taken away” in the verse means to “lift up and exalt”. It does not mean to remove. This fact creates confusion and contradiction for the Adventist theologians, for their premises do not hold up under a simple evaluation of the verse, when the actual definition of the word Daniel used is applied to the verse. They argue the little horn of the verse is papal Rome, and therefore the verse would read that “by him” (papal Rome) “the daily was taken away.”

Igama elihunyushwe ngokuthi “wasuswa” kuleli vesi lisho “ukuphakamisa nokuphakamisela phezulu”. Alisho ukususa. Leli qiniso lidala ukudideka nokuphikisana kwizazi zenkolo zama-Adventist, ngoba izisekelo zazo azimelani nokuhlolwa okulula kwaleli vesi, lapho incazelo yangempela yegama uDaniyeli alisebenzisile isetshenziswa kuleli vesi. Ziphikisa ngokuthi uphondo oluncane lwaleli vesi luyiRoma lobuPapa, ngakho-ke leli vesi beliyofundeka ngokuthi “ngaye” (iRoma lobuPapa) “okwemihla ngemihla kwaphakanyiswa.”

They of course have no problem including the added word that Sister White states directly was added by human wisdom and does not apply to the text.

Yebo-ke, abanankinga nokuhlanganisa lelo zwi elengeziwe uDade White athi ngokuqondile lanezelwa ukuhlakanipha komuntu futhi alisebenzi kulo mbhalo.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.

> “Ngase ngibona mayelana ‘nokwemihla ngemihla’ (Daniyeli 8:12) ukuthi igama elithi ‘umhlatshelo’ lafakwa ukuhlakanipha komuntu, futhi aliyona ingxenye yombhalo, nokuthi iNkosi yanikeza umbono oqondile ngakho kulabo abamemeza isimemezelo sehora lokwahlulela.” Early Writings, 74.

They identify “the daily” as Christ’s sanctuary ministry, so the “daily sacrifice” upholds the concept that “the daily” is Christ sacrificial work in the heavenly sanctuary. But inspiration identifies that the word “sacrifice” “does not belong to the text”.

Bachaza “okwemihla ngemihla” njengenkonzo kaKristu esendlini engcwele, ngakho “umhlatshelo wemihla ngemihla” usekela umqondo wokuthi “okwemihla ngemihla” kungumsebenzi kaKristu wokuzidela endlini engcwele yasezulwini. Kodwa ukuphefumulelwa kuveza ukuthi igama elithi “umhlatshelo” “alikho embhalweni”.

When the drunkards of Ephraim identify “the daily” as Christ’s sanctuary work, the verse would then read, “by him” (papal Rome) “the daily was taken away,” or it would read, “by the papal power, Christ’s sanctuary ministry was taken away.” They actually teach this falsehood. They insist that through the darkness of the papal rule the true understanding of Christ’s sanctuary ministry was removed from the minds of men.

Lapho izidakwa zakwa-Efrayimi zikhomba “okuqhubekayo” njengomsebenzi kaKristu wasendlini engcwele, ivesi beliyobe selifundeka ngokuthi, “nguye” (iRoma lobupapa) “okuqhubekayo kwasuswa,” noma beliyofundeka ngokuthi, “ngamandla obupapa, inkonzo kaKristu yasendlini engcwele yathathwa yasuswa.” Empeleni bafundisa la manga. Baphikelela ngokuthi, ngobumnyama bokubusa kobupapa, ukuqonda kweqiniso kwenkonzo kaKristu yasendlini engcwele kwasuswa ezingqondweni zabantu.

Yet the word translated as “take away,” does not mean to remove, it means to lift up and exalt. If the professed experts of biblical languages would correctly apply the meaning of the Hebrew word “rum,” to the passage, their rendition would need to say, “by the papal power, Christ’s sanctuary ministry was lifted up and exalted.” When did the papacy ever lift up and exalt Christ?

Nokho igama elihunyushwe ngokuthi “susa,” alisho ukususa; lisho ukuphakamisa nokudumisa. Uma labo abazibiza ngokuthi bangochwepheshe bezilimi zeBhayibheli bengasebenzisa kahle incazelo yegama lesiHeberu elithi “rum” kule ndima, ukuhunyushwa kwabo kwakuyodingeka kuthi, “ngamandla opapa, inkonzo kaKristu yasethempelini yaphakanyiswa yadunyiswa.” UbuPapa bake bamphakamisa nini futhi bamdumisa nini uKristu?

They seek to impose the definition of the Hebrew word “sur” upon the Hebrew word “rum.” Daniel uses the word “sur,” which means to remove, in connection with “the daily” in two other verses, but in verse eleven, Daniel chose the word “rum” meaning to lift up and exalt. Not only is the dish of fables concerning this verse foolishness because of the wresting of the meaning of the word translated as “take away,” but there was never a time when Christ’s sanctuary ministry was in any way removed from men.

Bafuna ukuphoqelela incazelo yegama lesiHeberu elithi “sur” phezu kwegama lesiHeberu elithi “rum.” UDaniyeli usebenzisa igama elithi “sur,” elisho ukususa, maqondana “nokwemihla ngemihla” kwamanye amavesi amabili, kodwa evesini leshumi nanye, uDaniyeli wakhetha igama elithi “rum” elisho ukuphakamisa nokudumisa. Akusikho nje kuphela ukuthi le nhlanganisela yezinganekwane maqondana naleli vesi iwubuwula ngenxa yokuhlanekezelwa kwencazelo yegama elihunyushwe ngokuthi “susa,” kodwa futhi akukaze kube khona sikhathi lapho inkonzo kaKristu yasendlini engcwele yayisuswa kubantu nganoma iyiphi indlela.

> But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:24, 25.

> Kodwa yena, ngenxa yokuthi umi kuze kube phakade, unobupristi obungaguquki. Ngakho-ke uyakwazi futhi ukusindisa ngokupheleleyo labo abeza kuNkulunkulu ngaye, lokhu kungenxa yokuthi uhlala ephila njalo ukubancengela. Heberu 7:24, 25.

To claim, as the Adventist theologians do, in an attempt to prop up their false application of the verse, that there was a period of time when the papacy exercised some type of power to remove Christ’s sanctuary intercession is absurd!

Ukusho, njengoba izazi zemfundiso yenkolo zama-Adventist zenza, ngomzamo wokusekela ukusetshenziswa kwazo okungamanga kwaleli vesi, ukuthi kwakukhona inkathi ethile lapho uphapa wawusebenzisa uhlobo oluthile lwamandla okususa ukuncenga kukaKristu esigodlweni sakhe esingcwele, kuwubuwula!

But the theologians do not teach that the verse identifies that the papacy lifted up and exalted Christ’s sanctuary ministry. They avoid the meaning of Daniel’s words, and the inspired counsel of Ellen White, to teach what they choose to teach in spite of the testimony of Daniel’s words.

Kodwa izazi zenkolo azifundisi ukuthi leli vesi libonisa ukuthi uphapa waphakamisa futhi wadumisa inkonzo kaKristu yasendlini engcwele. Zigwema incazelo yamazwi kaDaniyeli, kanye neseluleko esiphefumulelwe sika-Ellen White, ukuze zifundise lokho ezikhetha ukukufundisa naphezu kobufakazi bobufakazi bamazwi kaDaniyeli.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Yebo, waziphakamisa kwaze kwaba kuMholi webandla lemikhosi; umhlatshelo wemihla ngemihla wasuswa ngaye, nendawo yendlu yakhe engcwele yadilizwa. Daniyeli 8:11.

The theologians teach that the verse means “by the papal power, Christ’s sanctuary ministry was removed,” and the removal of Christ’s sanctuary ministry from the minds of men is supported by the fact that in association with the removal, the place of Christ’s “sanctuary was cast down.” There is not one verse in God’s Word that identifies the heavenly sanctuary, which is where Christ performs his intercession, has ever been cast down. Nor is there any biblical passage that identifies that heaven itself, which is the “place of his sanctuary”, is ever cast down. Once again, the theologians place themselves above the prophet Daniel, for they insist that “the place of his sanctuary” in the verse is referring to God’s sanctuary, in spite of the fact that Daniel teaches directly opposite of that idea.

Izazi zenkolo zifundisa ukuthi leli vesi lisho ukuthi “ngamandla obupapa, inkonzo kaKristu yasendlini engcwele yasuswa,” futhi ukususwa kwenkonzo kaKristu yasendlini engcwele ezingqondweni zabantu kusekelwa iqiniso lokuthi, ngokuhambisana nalokho kususwa, indawo “yendlu yakhe engcwele” kaKristu “yadilizwa.” Alikho nelilodwa ivesi eZwini likaNkulunkulu elikhomba ukuthi indlu engcwele yasezulwini, okuyilapho uKristu enza khona ukulamula kwakhe, yake yadilizwa. Futhi akukho ndima eBhayibhelini ekhomba ukuthi izulu uqobo lwalo, okuyi “ndawo yendlu yakhe engcwele”, lake ladilizwa. Nakulokhu futhi, izazi zenkolo zizibeka ngaphezu komprofethi uDaniyeli, ngoba ziphikelela ngokuthi “indawo yendlu yakhe engcwele” kuleli vesi ibhekisela endlini engcwele kaNkulunkulu, naphezu kweqiniso lokuthi uDaniyeli ufundisa ngokuqondile okuphambene nalowo mbono.

The professed experts of the Hebrew language insist that in the verse the Hebrew word “rum,” needs to be understood with the meaning of the Hebrew word “sur.” They also insist that the Hebrew word “miqdash” needs to be understood as the Hebrew word “qodesh.” “Miqdash” and “qodash” are both translated simply as “sanctuary” in the book of Daniel, yet they have different meanings. “Miqdash” represents any sanctuary, whether it is God’s sanctuary or a pagan sanctuary. It is the general word for sanctuary, but “qodesh” is only used in the Bible to represent God’s sanctuary.

Ongoti abazibiza ngokuthi bangochwepheshe bolimi lwesiHeberu bagcizelela ukuthi kulelo vesi igama lesiHeberu elithi “rum” kumele liqondwe ngencazelo yegama lesiHeberu elithi “sur.” Futhi bagcizelela ukuthi igama lesiHeberu elithi “miqdash” kumele liqondwe njengegama lesiHeberu elithi “qodesh.” “Miqdash” no-“qodash” womabili ahunyushwa kalula ngokuthi “indawo engcwele” encwadini kaDaniyeli, nokho-ke anezincazelo ezehlukene. “Miqdash” limelela noma iyiphi indawo engcwele, noma ngabe iyindawo engcwele kaNkulunkulu noma iyendawo engcwele yabahedeni. Yilo igama elijwayelekile lendawo engcwele, kodwa “qodesh” lisetshenziswa eBhayibhelini kuphela ukumela indawo engcwele kaNkulunkulu.

Daniel knew the difference between a pagan sanctuary and God’s sanctuary. If Daniel was going to identify a pagan sanctuary, he would use the word “miqdash.” It is amazing to me that the supposed experts of the Hebrew language never address the fact that in four consecutive verses, Daniel uses both words three times. Daniel’s usage of the two Hebrew words, both translated as “sanctuary” defines the meaning Daniel intended to be understood.

UDaniyeli wayewazi umehluko phakathi kwendlu engcwele yabahedeni nendlu engcwele kaNkulunkulu. Ukuba uDaniyeli wayezokhomba indlu engcwele yabahedeni, wayezosebenzisa igama elithi “miqdash.” Kuyangimangaza ukuthi labo okuthiwa bangongoti bolimi lwesiHeberu abakaze babhekane neqiniso lokuthi emavesini amane alandelanayo, uDaniyeli usebenzisa womabili la magama kathathu. Ukusetshenziswa kukaDaniyeli kwalawa magama amabili esiHeberu, omabili ahunyushwa ngokuthi “indlu engcwele,” kuchaza incazelo uDaniyeli ayehlose ukuba iqondwe.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:11–14.

> Yebo, wazikhulisa kwaze kwaba ngisho nakuNkosana yebutho; umnikelo wemihla ngemihla wasuswa nguye, nendawo yendlu yakhe engcwele yadilizwa. Nebutho lanikelwa kuye ukuba limelane nomnikelo wemihla ngemihla ngenxa yesiphambeko; layiphonsa phansi emhlabathini iqiniso; lenza ngokuthanda kwalo, laphumelela. Ngase ngizwa ongcwele othile ekhuluma, omunye ongcwele wathi kulowo ongcwele othile owayekhuluma: Kuyakuba isikhathi esingakanani umbono mayelana nomnikelo wemihla ngemihla, nesiphambeko sencithakalo, sokunikela kokubili indawo engcwele nebutho ukuba kunyathelwe ngezinyawo na? Wayesethi kimi: Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke indawo engcwele iyakuhlanzwa. Daniyeli 8:11–14.

In the very passage that includes the foundation of Adventism, Daniel employs two different Hebrew words that are both translated as “sanctuary.” In verses thirteen and fourteen Daniel chose to use the Hebrew word for “sanctuary,” that is only used biblically to identify God’s sanctuary, but in verse eleven, Daniel used the general or generic Hebrew word that can be God’s sanctuary, or it can be a pagan sanctuary.

Kuleyo ndima uqobo ehlanganisa isisekelo se-Adventism, uDaniyeli usebenzisa amagama amabili ahlukene esiHebheru, womabili ahunyushwa ngokuthi “indawo engcwele.” Emavesini eshumi nantathu neshumi nane uDaniyeli wakhetha ukusebenzisa igama lesiHebheru elisho “indawo engcwele,” elisetshenziswa eBhayibhelini kuphela ukukhomba indawo engcwele kaNkulunkulu; kodwa evesini leshumi nanye, uDaniyeli wasebenzisa igama lesiHebheru elivamile noma elijwayelekile elingasho indawo engcwele kaNkulunkulu, noma lingasho indawo engcwele yabahedeni.

If Daniel had wanted to identify the “sanctuary” in verse eleven, as God’s sanctuary, he would have used the same Hebrew word that he used twice within the next three verses. It is absolutely clear that Daniel was making a distinction between a pagan sanctuary in verse eleven, and God’s sanctuary in verses thirteen and fourteen! But the drunkards of Ephraim argue that the “place of his sanctuary” that was “cast down,” in verse eleven, was the place of God’s sanctuary, though they avoid the word “place.”

Ukube uDaniyeli wayefuna ukukhomba “indawo engcwele” evesini leshumi nanye njengendawo engcwele kaNkulunkulu, wayeyosebenzisa lona lelo gama lesiHeberu alisebenzise kabili phakathi kwamavesi amathathu alandelayo. Kucace bha ukuthi uDaniyeli wayenza umehluko phakathi kwendawo engcwele yabahedeni evesini leshumi nanye, nendawo engcwele kaNkulunkulu emavesini leshumi nantathu neleshumi nane! Kodwa izidakwa zakwa-Efrayimi ziphikisa ngokuthi “indawo yendawo yakhe engcwele” eyaba “yaphonswa phansi,” evesini leshumi nanye, kwakuyindawo yendawo engcwele kaNkulunkulu, nakuba zigwema igama elithi “indawo.”

They teach that the papacy took away Christ’s ministry of intercession and cast down the truth of the heavenly sanctuary. But Daniel was clear that the “sanctuary” in verse eleven, was not God’s sanctuary, but a pagan sanctuary. Daniel was just as clear that it was not the “sanctuary” that was cast down, but “the place” of his sanctuary.

Bafundisa ukuthi ubuPapa basusa inkonzo kaKristu yokuncengela, baphonsa phansi iqiniso lendawo engcwele yasezulwini. Kodwa uDaniyeli wayecacile ukuthi “indawo engcwele” esavesini leshumi nanye yayingeyona indawo engcwele kaNkulunkulu, kodwa yayiyindawo engcwele yobuqaba. UDaniyeli wayecace ngokufanayo ukuthi kwakungeyona “indawo engcwele” eyaphonswa phansi, kodwa “indawo” yendawo yakhe engcwele.

Refusing to acknowledge the purposeful gender oscillation of verses nine through twelve, the modern theologians adopted the definition of “the daily” that originated within apostate Protestantism, and began to construct a foundation upon the sand of human conjecture, tradition and custom. When they arrive at verse eleven, they even reject the inspired counsel of Sister White that identified that Miller’s understanding of “the daily” as paganism was correct, and begin to employ the art of misdirection and conjecture to defend their love of Catholic and Protestant theology.

Benqaba ukwamukela ukushintshashintsha kobulili okunenjongo kwamavesi ayisishiyagalolunye kuya kweleshumi nambili, izazi zenkolo zesimanje zamukela incazelo “yomhlatshelo wansuku zonke” eyavela phakathi kobuProthestani obuhlubukayo, zaqala ukwakha isisekelo phezu kwesihlabathi sokuqagela komuntu, isiko nomkhuba. Lapho zifika evesini leshumi nanye, zize zenqabe ngisho neseluleko esiphefumulelwe sikaDade White esasikhomba ukuthi ukuqonda kukaMiller “ngomhlatshelo wansuku zonke” njengobuhedeni kwakulungile, bese ziqala ukusebenzisa ubuciko bokudukisa nokuqagela ukuze zivikele uthando lwazo lwemfundiso yenkolo yamaKatolika neyamaProthestani.

They change pagan Rome into papal Rome in the verse, and they force the definition of “remove” upon the word that means “lift up and exalt”. They define the satanic symbol of “the daily”, as a godly symbol, and then insist that a pagan temple is God’s temple, while avoiding the direct reference to “the place” of the sanctuary. And the “unlearned” (as Isaiah identifies them), who will only understand if the “learned” tell them it is so, accept the dish of fables unto their own destruction.

Baguqula iRoma lobuhedeni bayenze iRoma lobupapa evesini, bese bephoqelela phezu kwegama elisho “ukuphakamisa nokudumisa” incazelo ethi “susa”. Bachaza uphawu lukaSathane “olwemihla ngemihla” njengophawu olungcwele, base bephikelela ngokuthi ithempeli lobuhedeni liyithempeli likaNkulunkulu, kuyilapho begwema ukubhekisela ngokuqondile “endaweni” yendlu engcwele. Futhi “abangafundile” (njengoba u-Isaya ebabiza), abayakuqonda kuphela uma “abafundile” bebatshela ukuthi kunjalo, bayayamukela leyondishi yezinganekwane kuze kube ngukubhujiswa kwabo uqobo.

We will continue our consideration of the increase of the knowledge represented as the jewels in Miller’s dream in the next article.

Sizoqhubeka nokucubungula kwethu ukwanda kolwazi olufanekiswe njengamagugu ephusheni likaMiller esihlokweni esilandelayo.

> “The apostle Paul warns us that ‘some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ This is what we may expect. Our greatest trials will come because of that class who have once advocated the truth, but who turn from it to the world, and trample it under their feet in hate and derision. God has a work for his faithful servants to do. The attacks of the enemy must be met with the truth of his word. Falsehood must be unmasked, its true character must be revealed, and the light of the law of Jehovah must shine forth into the moral darkness of the world. We are to present the claims of his word. We shall not be held guiltless if we neglect this solemn duty. But while we stand in defense of the truth, let us not stand in defense of self, and make a great ado because we are called to bear reproach and misrepresentation. Let us not pity ourselves, but be very jealous for the law of the Most High.

> “Umphostoli uPawulu uyasixwayisa ukuthi ‘abanye bayakuhlubuka ekukholweni, benaka imimoya ekhohlisayo, nezimfundiso zamademoni.’ Yilokhu esingakulindela. Izilingo zethu ezinkulu kakhulu ziyakuvela ngenxa yalelo qembu elake lamela iqiniso, kodwa elisuka kulo liyele ezweni, lilinyathele ngezinyawo zalo ngenzondo nangokuhleka usulu. UNkulunkulu unomsebenzi okufanele wenziwe yizinceku zakhe ezithembekileyo. Ukuhlasela kwesitha kumelwe kuhlangatshezwane nakho ngeqiniso lezwi lakhe. Amanga kumelwe ambulwe, isimilo sawo sangempela kumelwe sivezwe, nokukhanya komthetho kaJehova kumelwe kukhanye kungene ebumnyameni bokuziphatha bomhlaba. Kumelwe sethule izimangalo zezwi lakhe. Ngeke sitholakale singenacala uma siyishaya indiva le ndima engcwele nenesizotha. Kodwa ngesikhathi simi sivikela iqiniso, masingemi sivikela thina uqobo, futhi senze umsindo omkhulu ngoba sibizelwe ukuthwala ukuhlanjalazwa nokuhlanekezelwa. Masingazisoli thina uqobo, kodwa masibe nomona omkhulu ngomthetho woPhezukonke.”

> “Says the apostle, ‘The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’ On every side we see men easily led captive by the delusive imaginations of those who make void the word of God; but when the truth is brought before them, they are filled with impatience and anger. But the exhortation of the apostle to the servant of God is, ‘Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.’ In his day some left the cause of the Lord. He writes, ‘Demas hath forsaken me, having loved this present world;’ and again, he says, ‘Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words.’

> “Umphostoli uthi, ‘Kuyofika isikhathi lapho bengayikuyibekezelela imfundiso ephilileyo; kodwa ngokwezinkanuko zabo bayakuzibuthelelela abafundisi, benezindlebe ezilumayo; futhi bayakufulathelisa izindlebe zabo eqinisweni, baphendukele ezinganekwaneni.’ Nxazonke sibona abantu bethunjwa kalula yimicabango ekhohlisayo yalabo abenza ize izwi likaNkulunkulu; kodwa lapho iqiniso libekwa phambi kwabo, bagcwaliswa ukungabekezeli nentukuthelo. Kodwa isiyalo somphostoli encekwini kaNkulunkulu sithi, ‘Qapha kukho konke, ubekezelele ukuhlupheka, wenze umsebenzi womvangeli, ufeze ngokugcwele inkonzo yakho.’ Ngesikhathi sakhe abanye bashiya umsebenzi weNkosi. Ubhala athi, ‘UDema ungishiyile, ethande leli zwe lamanje;’ futhi futhi uthi, ‘UAleksanda umkhandi wethusi ungenze okubi okuningi: iNkosi mayimphindisele ngokwemisebenzi yakhe: xwaya naye futhi; ngokuba uphikise kakhulu amazwi ethu.’”

> “Prophets and apostles experienced similar trials of opposition and reproach, and even the spotless Lamb of God was tempted in all points like as we are. He bore the contradiction of sinners against himself.

> “Abaprofethi nabaphostoli bahlangabezana nezilingo ezifanayo zokuphikiswa nokuhlambalazwa, futhi ngisho neWundlu likaNkulunkulu elingenasici lalingwa ezintweni zonke njengathi. Wabekezelela ukuphikiswa kwezoni kuye uqobo.

> “Every warning for this time must be faithfully delivered; but ‘the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves.’ We must cherish carefully the words of our God lest we be contaminated by the deceptive workings of those who have left the faith. We are to resist their spirit and influence with the same weapon our Master used when assailed by the prince of darkness,—‘It is written.’ We should learn to use the word of God skillfully. The exhortation is, ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’ There must be diligent work and earnest prayer and faith to meet the winding error of false teachers and seducers; for ‘in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.’ These words portray the character of the men the servants of God will have to meet. ‘False accusers,’ ‘despisers of those that are good,’ will attack those who are faithful to their God in this degenerate age. But the embassador of Heaven must manifest the spirit that was displayed in the Master. In humility and love he must labor for the salvation of men.

> “Zonke izixwayiso zalesi sikhathi kufanele zethulwe ngokwethembeka; kodwa ‘inceku yeNkosi ayimelwe ukuxabana; kodwa mayibe mnene kubo bonke abantu, ikwazi ukufundisa, ibekezele; iyalele ngobumnene labo abaziphikisayo.’ Kufanele siwalondoloze ngokucophelela amazwi kaNkulunkulu wethu hleze singcoliswe yimisebenzi yokukhohlisa yalabo abashiye ukukholwa. Kufanele simelane nomoya wabo nethonya labo ngesikhali esifanayo iNkosi yethu eyasisebenzisa lapho ihlaselwa yinkosi yobumnyama,—‘Kulotshiwe.’ Kufanele sifunde ukusebenzisa izwi likaNkulunkulu ngobuciko. Isiyalo sithi, ‘Khuthalela ukuba uziveze kuNkulunkulu uvunyiwe, uyisisebenzi esingadingi ukuba namahloni, elihlukanisa kahle izwi leqiniso.’ Kufanele kube khona umsebenzi okhuthele nomkhuleko oqotho nokukholwa ukuze kuhlangatshezwane nephutha elisontekile labafundisi bamanga nabakhohlisi; ngoba ‘ezinsukwini zokugcina kuyakuza izikhathi ezinzima. Ngokuba abantu bayakuba ngabazithandayo, abathanda imali, abazigabisayo, abazidlayo, abahlambalazayo, abangalaleli abazali, abangabongiyo, abangcwele, abangenalo uthando lwemvelo, abangagcini zivumelwano, abamangaleli bamanga, abangazithibi, abanolaka, abadelela okuhle, abayizihlubuki, abaxhamazelayo, abaziphakamisayo, abathanda injabulo kunokuthanda uNkulunkulu; benesimo sokumesaba uNkulunkulu, kepha bephika amandla ako: kulabo-ke suka.’ La mazwi aveza isimilo samadoda izinceku zikaNkulunkulu eziyohlangana nawo. ‘Abamangaleli bamanga,’ ‘nabadelela okuhle,’ bayakuhlasela labo abathembekile kuNkulunkulu wabo kulesi sikhathi sokonakala. Kodwa inxusa laseZulwini kufanele libonakalise umoya owabonakaliswa eNkosini. Ngokuthobeka nangothando kufanele lisebenzele ukusindiswa kwabantu.

> “Paul continues concerning those who oppose the work of God, comparing them to the men who made war against the faithful in the time of ancient Israel. He says: ‘Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.’ We know that the time is coming when the folly of warring against God will be revealed. We can afford to wait in calm patience and trust, no matter how much maligned and despised; for ‘nothing is secret, that shall not be made manifest,’ and those who honor God shall be honored by him in the presence of men and angels. We are to share in the sufferings of the reformers. It is written, ‘The reproaches of them that reproached thee fell on me.’ Christ understands our grief. Not one of us is called to bear the cross alone. The suffering Man of Calvary is touched with the feeling of our woes, and as he has suffered being tempted, he is able also to succor them that are in sorrow and trial for his sake. ‘Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned.’” Review and Herald, January 10, 1888.

> “UPawulu uyaqhubeka mayelana nalabo abaphikisa umsebenzi kaNkulunkulu, ebafanisa namadoda alwa nabathembekile ngesikhathi sika-Israyeli wasendulo. Uthi: ‘Njengalokhu oJhanesi noJambresi bamelana noMose, nabo laba bamelana neqiniso; bangabantu abanengqondo ezonakele, abangenakwamukelwa maqondana nokukholwa. Kodwa abayikuqhubeka phambili; ngokuba ubuwula babo buyakubonakala kubo bonke abantu, njengokuba nobabo babunjalo.’ Siyazi ukuthi isikhathi siyeza lapho ubuwula bokulwa noNkulunkulu buyokwambulwa. Singakwazi ukulinda ngokubekezela okuthulile nangokuthemba, noma ngabe sihlanjalazwa futhi sidelelwa kangakanani; ngokuba ‘akukho okufihlekileyo okuyakungembulwa,’ futhi labo abamhloniphayo uNkulunkulu bayakuhlonishwa nguye phambi kwabantu nezingelosi. Kumele sihlanganyele ezinhluphekweni zabavuseleli. Kulotshiwe ukuthi, ‘Izihlamba zalabo abakuhlambayo zehlele mina.’ UKristu uyaliqonda usizi lwethu. Akukho noyedwa kithi obizelwe ukuthwala isiphambano eyedwa. Umuntu Wezinhlupheko waseKalvari uyazwelana nobuhlungu bethu, futhi njengoba yena ehluphekile ngokulingwa, uyakwazi futhi ukusiza labo abasezinsizini nasekuvivinyweni ngenxa yakhe. ‘Yebo, nabo bonke abafisa ukuphila ngokumesaba uNkulunkulu kuKristu Jesu bayakuhlushwa. Kodwa abantu ababi nabakhohlisi bayakuba babi kakhulu, bekhohlisa, futhi bekhohliswa. Kepha qhubeka ezintweni ozifundileyo.’ Review and Herald, Januwari 10, 1888.

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