We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”
Sasigqiba inqaku lakutshanje ngesiqendu esivela ku-Prophets and Kings, apho uDade White wachaza ukuba uDaniyeli wayefuna “ukuqonda ubudlelane obabukho phakathi kweminyaka engamashumi asixhenxe yokuthinjwa, njengoko kwaxelwa kwangaphambili ngoYeremiya, neminyaka engamawaka amabini anamakhulu amathathu awathi embonweni weva umthunywa wasezulwini evakalisa ukuba iya kudlula ngaphambi kokuhlanjululwa kwengcwele kaThixo.”
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.
“Ngomnye umbono kwaphoswa ukukhanya okungakumbi phezu kweziganeko zexesha elizayo; yaye kwakusekupheleni kwalo mbono apho uDaniyeli weva ‘ongcwele omnye ethetha, kwaza omnye ongcwele wathi kulowo ungcwele wayethetha, Koda kube nini na umbono?’ Daniyeli 8:13. Impendulo eyanikwa, ‘Koda kube ziintsuku ezingamawaka amabini anamakhulu amathathu; yandule ke ihlanjululwe ingcwele’ (ivesi 14), yamzalisa ngokudideka. Ngokusuk’ entliziyweni wafuna intsingiselo yombono. Wayengakwazi ukuqonda ubudlelane obabukho phakathi kweminyaka engamashumi asixhenxe yokuthinjwa, njengoko kwakuxelwe kwangaphambili ngoYeremiya, neminyaka engamawaka amabini anamakhulu amathathu awavayo embonweni umthunywa wasezulwini evakalisa ukuba iya kudlula ngaphambi kokuhlanjululwa kwengcwele kaThixo. Ingelosi uGabriyeli yamnika ingcaciso eyinxalenye; kanti xa umprofeti weva amazwi athi, ‘Umbono … uya kuba ngoweemini ezininzi,’ waphelelwa ngamandla. ‘Mna Daniyeli ndaphelelwa ngamandla,’ utsho ekubhaleni amava akhe, ‘ndagula iintsuku ezithile; emveni koko ndasuka, ndenza umsebenzi wokumkani; ndamangaliswa ngumbono, kodwa kwakungekho mntu uwuqondayo.’ Iindima 26, 27.” Prophets and Kings, 553, 554.
The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.
AmaMillerite azange afikelele ekuqondeni okupheleleyo komyalezo osisiseko ababewuvakalisa. Xa kwafika ixesha apho iNgonyama yesizwe sakwaYuda yafuna ukunika ulwazi olungakumbi ngawo “amaxesha asixhenxe,” bangena kumava aseLawodike, baza emva kweminyaka esixhenxe bakukhaba ngokupheleleyo ukukhanya kwawo “amaxesha asixhenxe.” Abazange babubone ubudlelwane obupheleleyo phakathi kweminyaka engamashumi asixhenxe neminyaka engamawaka amabini anamakhulu amathathu, uDaniyeli awayezabalazela ngenyameko ukuyiqonda. UDaniyeli umele abantu bakaThixo bemihla yokugqibela.
The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.
Ukuba umhlaba uyayonwabela iisabatha zawo yinxalenye yomnqophiso owawunikiwe amaSirayeli amandulo, owawuquka ukukhanya kokuphumla komhlaba rhoqo kunyaka wesixhenxe. Loo mnqophiso wawuquka umjikelo weminyaka esixhenxe ophindaphindwa kasixhenxe. Wawuquka ukukhululwa nokubuyiselwa kweempahla namakhoboka ekupheleni kokugqitywa kwemijikelo esixhenxe yeminyaka esixhenxe (iminyaka engamashumi amane anesithoba) ngexesha lombhiyozo owawusaziwa ngokuba yijubili. AmaYuda akazange athobele loo mgaqo-miseko yomnqophiso, yaye eyesi-2 yeziKronike yachaza ukuba iminyaka engamashumi asixhenxe yokuthinjwa, eyathethwa ngumprofeti uYeremiya, yayimela iminyaka engamakhulu amane anamashumi alithoba yangaphambili yemvukelo. Kwiminyaka engamakhulu amane anamashumi alithoba, ukuba amaSirayeli amandulo ayethobele imiyalelo engaphakathi komnqophiso njengoko ibekiwe kuLevitikus amashumi amabini anesihlanu, ngekwakukho iyonke iminyaka engamashumi asixhenxe kuloo minyaka apho umhlaba wawuphumla. Unyaka webhayibhile uneentsuku ezingamakhulu amathathu anamashumi amathandathu, yaye iintsuku ezingamakhulu amathathu anamashumi amathandathu eziphindaphindwe kasixhenxe (“amaxesha asixhenxe”) zilingana neentsuku ezingamawaka amabini anamakhulu amahlanu anamashumi amabini.
The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.
Iminyaka engamashumi asixhenxe inxulumene ngokupheleleyo nokuphumla komhlaba, nto leyo nayo enxulumene ngokupheleleyo “namaxesha asixhenxe.” UDaniyeli wayefuna “ukuqonda ubudlelane” “bokuthinjwa kweminyaka engamashumi asixhenxe,” “neminyaka engamawaka amabini anamakhulu amathathu” “phambi kokuhlanjululwa kwengcwele kaThixo.” Ngoko ke wayefuna ukuqonda ubudlelane bombono we-“chazon” nombono we-“mareh.” Akunakwenzeka ukuqonda olo budlelane ngaphandle kokuvuma ukuphumla komhlaba okukwiLevitikus amashumi amabini anesihlanu namashumi amabini anesithandathu, kunye nokuthinjwa kweminyaka engamashumi asixhenxe okwathethwa nguYeremiya. Ukuba awukholelwa ukuba “amaxesha asixhenxe” amele ixesha lesiprofeto leminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, uyazisusa ekubeni phakathi kwabo bamelwe nguDaniyeli kwimihla yokugqibela. AmaMillerite akholelwa ukuba “amaxesha asixhenxe” ayesisiprofeto sexesha, kodwa ubuAdventism abasakwenzi oko.
Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.
UDaniyeli, njengabo bonke abaprofeti, ufanekisela abantu bakaThixo ekupheleni kwehlabathi, yaye izimvo zikaDade White ngomnqweno wakhe wokuqonda ubudlelwane obuphakathi kweminyaka engamashumi asixhenxe (“amaxesha asixhenxe”) neminyaka engamawaka amabini anamakhulu amathathu, zimele umnqweno abantu bakaThixo bemihla yokugqibela abafanele ukuba nawo. Njengoko kutshiwo kumanqaku angaphambili, akukho nyaniso zimelwe kwiitshathi zowe-1843 nowe-1850 ezingaxhaswanga ngokuthe ngqo (ngokuphindaphindiweyo) kwimibhalo kaDade White.
Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.
Amatye anqabileyo kaMiller aya kukhanya ngokuphindwe kalishumi ngakumbi kwiSikhalo Sasebusuku seentsuku zokugqibela, yaye ngokwenjenjalo loo matye anqabileyo amela uvavanyo lokugqibela lweentombi ze-Adventism. Loo matye anqabileyo ziinyaniso ezisisiseko ezimelwe kwiitafile zikaHabakuki, kwakunye namatye anqabileyo asebhokisini awayebekwe phezu kwetafile embindini wegumbi likaMiller. Uvavanyo olusisiseko luluvavanyo lokugqibela, kodwa kwangokunjalo kunjalo negunya loMoya weSiprofeto. Ukwala iinyaniso ezisisiseko, ezazifanekiswe njengamatye anqabileyo ephupheni likaMiller, kukwangaxeshanye ukwala uMoya weSiprofeto.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.
“Eyona nkohliso yokugqibela kaSathana iya kuba kukwenza ubungqina boMoya kaThixo bungabi nampembelelo. ‘Apho kungekho mbono, abantu bayatshabalala’ (IMizekeliso 29:18). USathana uya kusebenza ngobuqili obukhulu, ngeendlela ezahlukeneyo nangamajelo ahlukeneyo, ukuze aphazamise ukuzithemba kwentsalela yabantu bakaThixo kubungqina bokwenyaniso. Uya kuzisa imibono yobuxoki ukuze alahlekise, aze axube ubuxoki nenyaniso, aze ngaloo ndlela acaphukise abantu kangangokuba baya kuthabatha yonke into ethwala igama lemibono njengohlobo oluthile lwempambano yenkolo; kodwa imiphefumlo enyanisekileyo, ngokuthelekisa ubuxoki nenyaniso, iya kwenziwa ikwazi ukwahlula phakathi kwako.” Selected Messages, umqulu 2, 78.
We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.
Ngoku sijongene nokwanda kolwazi okwenzeka kwimbali yamaMillerite ukususela ngowe-1798 kude kube ngowe-1844, kodwa siyaqaphela ukuba nangona amaMillerite ayenyanisile kwizicelo zawo zesiprofeto, ayelinganiselwe yimbali awaphakanyiselwa kuyo. Ngoku sikwimihla yokugqibela, nakwisizukulwana sokugqibela (esesine) se-Adventism. Ngeli xesha, i-Adventism ifundiswe kakhulu ziinkolelo namasiko (amatye anqabileyo omgunyathi) kangangokuba ayisazi ukuba zaziyintoni na iinyaniso ezisisiseko. Ukungazazi ezo nyaniso kuthintela i-Adventism ekuqondeni ukubaluleka kwazo, kwaye kwenza ingabi nantsingiselo imiyalelo ephindaphindiweyo yokuzikhusela nokuzigcina ezo nyaniso.
Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.
Ngaphambi kokuba siqhubele phambili ngakumbi kutoliko lukaGabriyeli lombono woMlambo i-Ulai, siya kuqwalasela iingongoma ezimbalwa ezifanelekileyo ezinxulumene neenyaniso ezisisiseko negunya loMoya wesiProfeto. Izifundiswa zale mihla zengqiqo yezakwalizwi zithi esi sicatshulwa silandelayo sibonisa ukuba esona siprofeto sexesha side eBhayibhileni yiminyaka engamawaka amabini anamakhulu amathathu.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.
Amava wabafundi abashumayela “iindaba ezilungileyo zobukumkani” ekufikeni kokuqala kukaKristu, aba nento ehambelanayo kuwo amava abo babhengeza isigidimi sokufika kwaKhe kwesibini. Njengoko abafundi baphuma beshumayela besithi, “Ixesha lizalisekile, ubukumkani bukaThixo busondele,” ngokunjalo noMiller namaqabane akhe babhengeza ukuba elona xesha lesiprofeto lide, nelokugqibela, elivezwa eBhayibhileni lalisele liza kuphela, ukuba umgwebo wawusondele, nokuba ubukumkani obungunaphakade babuza kungeniswa. Ukushunyayelwa kwabafundi ngokuphathelele kwixesha kwakusekelwe kwiiveki ezingamashumi asixhenxe zikaDaniyeli 9. Isigidimi esanikelwa nguMiller namaqabane akhe sabhengeza ukuphela kweentsuku ezingama-2300 zikaDaniyeli 8:14, ekuyinxalenye yazo ezo veki zingamashumi asixhenxe. Ukushunyayelwa kwalowo nalowo kwakusekelwe ekuzalisekeni kwesahlulo esahlukileyo selo xesha linye likhulu lesiprofeto.
“Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.
“Njengabafundi bokuqala, uWilliam Miller namaqabane akhe abazange, ngokwabo, bayiqonde ngokupheleleyo intsingiselo yomyalezo ababewuthwele. Iimpazamo ezazisele zimi ixesha elide ebandleni zabathintela ekufikeleleni ekutolikeni ngokuchanekileyo inqaku elibalulekileyo lesiprofeto. Ngako oko, nangona bawuvakalisa umyalezo uThixo awayewuphathise bona ukuba unikelwe ehlabathini, kanti ke ngenxa yokungayiqondi kakuhle intsingiselo yawo bafikelwa kukudana.” The Great Controversy, 351.
The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.
Esi sicatshulwa sithi, “UMiller nabalingane bakhe babhengeza ukuba elona xesha lide nelokugqibela lesiprofeto elityhilwe eBhayibhileni lalisele liza kuphela,” yaye abafundisi bezakwalizwi bathi elona xesha lide nelokugqibela lesiprofeto leli leminyaka engamawaka amabini anamakhulu amathathu. Baphinda bathi yile nto uDade White ayichongayo kweso sicatshulwa, kuba, njengoko besitsho, uthetha ngokungqalileyo ngelo xesha leminyaka engamawaka amabini anamakhulu amathathu. Abayiboni nakancinane nayiphi na indibaniselwano phakathi kweminyaka engamashumi asixhenxe nelo xesha leminyaka engamawaka amabini anamakhulu amathathu. Ababoni ukukhanya uDaniyeli awayefuna ukukuqonda.
Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.
UEllen White wayengumMillerite, yaye wayeyazi imiyalezo eyayibekwe kwitshathi yoovulindlela ka-1843, nakwitshathi yoovulindlela ka-1850 eyapapashwa nguF. D. Nichols. Itshathi ka-1850, eyaveliswa nguNichols, yalungiselelwa emzini kaNichols kanye ngelo xesha uJames noEllen White babehlala noNichols. Elona xesha lesiprofeto lide kakhulu eBhayibhileni, elimelwe kuzo zombini ezo tshathi, asiyiyo iminyaka engamawaka amabini anamakhulu amathathu, koko “ngamaxesha asixhenxe,” kaLevitikus 26.
To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”
Ukubanga ukuba isiqendu esandulelayo sisichaso esiphefumlelweyo esichaza iminyaka engamawaka amabini anamakhulu amathathu njengelona xesha lesiprofeto lide nelokugqibela kukwenza imibhalo kaDade White iziphikise. Ukuba wayekholelwa koko abafundisi bezakwalizwi bakubangayo ngesi siqendu, ngoko kuthetha ntoni xa exhasa iitshathi ezixhasa “amaxesha asixhenxe?”
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ndibonile ukuba itshathi ka-1843 yayikhokelwe sisandla seNkosi, nokuba yayingafanele iguqulwe; nokuba amanani ayenjalo njengoko Yona yayifuna; nokuba isandla saYo sasiphezu kwayo saza safihla impazamo kwamanye amanani, ukuze kungabikho bani unokuyibona, de isandla saYo sasuswayo.” Early Writings, 74.
Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”
Abo banqwenela ukuxhasa amasiko abo neentsomi zabo basenokuxoxa ngelithi, kwitshathi ka-1843, iNkosi yabamba isandla sayo phezu kwempazamo “yamaxesha asixhenxe,” kwada kwaba lixesha elingasemva xa yasusa isandla sayo. Ingxaki yaloo ngcamango kukuba uDade White wachaza ixesha iNkosi eyasusa ngalo isandla sayo kumanani; isandla saYo sasuswa ngaphambi ko-Oktobha 22, 1844, kanye emva kokudana kokuqala. Kubungqina bakhe baloo siganeko, uchaza impazamo eyalungiswayo, yaye kucacile ukuba loo mpazamo yayingengawo “amaxesha asixhenxe.”
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Abo bathembekileyo, badanileyo, ababengaqondi ukuba kutheni iNkosi yabo ingafikanga, abazange bashiywe ebumnyameni. Baphinda bakhokelwa kwiiBhayibhile zabo ukuze bahlole amaxesha esiprofeto. Isandla seNkosi sasuswa kula manani, yaza impazamo yacaciswa. Babona ukuba amaxesha esiprofeto afikelela ku-1844, nokuba ubungqina obo babebunikezile ukubonisa ukuba amaxesha esiprofeto aphela ngo-1843, babungqina ukuba aya kuphela ngo-1844.” Early Writings, 237.
When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.
Xa isandla seNkosi “sasusiwe kwimifanekiso, yaza impazamo yacaciswa,” baza ke baqonda “ukuba obo bungqina bunye ababebunikele ukubonisa ukuba amaxesha esiprofeto aphela ngo-1843, babungqina ukuba aya kuphela ngo-1844.” Amaxesha esiprofeto ekuqaleni ekwakucingwa ukuba aza kuphela ngo-1843, amelwe kwitshathi ka-1843, leyo iyiyo itshathi eyasetyenziswa ngumshumayeli ngamnye kwabathathu amakhulu abashumayeli bamaMillerite. Amaxesha esiprofeto amelwe kuloo tshathi awayephela ngo-1843, ayengamawaka amabini anamakhulu amathathu eminyaka kaDaniyeli isahluko sesibhozo, ivesi yeshumi elinesine, amawaka amabini anamakhulu amahlanu anamashumi amabini eminyaka eLevitikus amashumi amabini anesithandathu, kunye namawaka alinye anamakhulu amathathu anamashumi amathathu anesihlanu eminyaka kaDaniyeli ishumi elinesibini. Emva kokudana kokuqala iNkosi yasusa isandla saYo kwimpazamo, aza amaMillerite aqonda ngoko ukuba obo bungqina bunye obabuchaze ukuphela kwamaxesha esiprofeto ngo-1843, enyanisweni babungqina ukuba loo maxesha aphela ngo-1844.
The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”
Itshathi yowe-1850 yaveliswa ngowe-1850, yaza yathengiswa ngoJanuwari ka-1851. UEllen White wabhala ukuba le tshathi nayo yayikukuzaliseka kukaHabakuki, njengoko wayekwabhale kwangokunjalo ngokuphathelele itshathi yowe-1843. Loo tshathi nayo yayimela elona xesha lide lesiprofeto njenge “zihlandlo ezisixhenxe” zikaLevitikus amashumi amabini anesithandathu.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Ndabona ukuba uThixo wayekupapashweni kwetshati nguMzalwana uNichols. Ndabona ukuba kwakukho isiprofeto sale tshati eBhayibhileni, yaye ukuba le tshati yenzelwe abantu bakaThixo, ukuba yanele komnye yanele nakomnye, yaye ukuba omnye wayedinga itshati entsha epeyintwe ngomlinganiselo omkhulu ngakumbi, bonke bayayidinga ngokufanayo.” Manuscript Releases, volume 13, 359.
To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.
Ukubanga ukuba isalathiso sikaDade White kwinto yokuba amaMillerite “avakalisa ukuba elona xesha lesiprofeto lide nelokugqibela eliboniswe eBhayibhileni lalisele liza kuphela,” sichanile, kuba benza kanye oko. Ukubanga ukuba “elona lide” “ixesha lesiprofeto” yiminyaka engamawaka amabini anamakhulu amathathu kuguqula ubungqina bukaDade White bume ngokuchasene nabo ngokwabo, nangokuchasene nengxelo yembali. Ukukholelwa kuloo ntsomi kukukholelwa ubuxoki, yaye ngemihla yokugqibela abo bakhetha ukukholelwa ubuxoki benjenjalo ngenxa yokuba bengayithandi inyaniso.
Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.
UYesu akazange azitofele ngommangaliso ngohlobo oluthile lokuphelisa iintlungu oluvela kubuThixo ukuze adlule kwiintlungu zomnqamlezo. UYesu wabandezeleka ngentlungu yobuthixo, egqitha kude kunako nakuphi na ukudalwa kwaKhe ukumelana nako. Sekunjalo uluntu lwadalwa ngokomfanekiso waKhe, yaye isityhilelo sibonisa ukuba uluntu lumelwe kukoyisa njengoko naYe woyisayo. Into eyamenza uKristu wakwazi ukunyamezela iintlungu zomnqamlezo yayiluphawu oluthile awayenalo, nalo uluntu olunalo.
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.
Sikhangele kuYesu, umqalisi nomgqibezeli wokholo lwethu; owathi, ngenxa yovuyo olwabekwa phambi kwakhe, wanyamezela umnqamlezo, elidelile ihlazo, waza wahlala phantsi ngasekunene kwetrone kaThixo. Hebhere 12:1.
Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.
UYesu wazinyamezela iintlungu zomnqamlezo, ngokuba wayenenjongo ebekwe phambi kwakhe, yaye nathi sidalwe ngokomfanekiselo wakhe, yaye ngenxa yoko, singabantu abakhuthazwa ziinjongo. Yinxalenye yoyilo lwethu. Ukuba sikhokelwe ekukholelweni ukuba akubalulekanga ukuqonda iziseko ze-Adventism, asiyi kuba nankuthazo yokwenza kanye loo nto. Okuphela kwenkuthazo yobuthixo enokuvuswa nguMoya oyiNgcwele ukuze koyiswe loo meko yaseLawodikea luthando lwenyaniso. Uthando lwenyaniso luya kuvavanywa kukufumaneka kwezithethe nezamasiko ezilula eziyilelwe ukuthomalalisa iindlebe zethu ezirhawuzelelwayo. Ukuba, ekukhululekeni kwethu kwaseLawodikea, asinawo umnqweno wokuqonda inyaniso ngokwethu, siya kulahleka. Kulapho i-Adventism imi khona namhlanje.
Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.
UDaniyeli ngumzekelo wabantu bakaThixo kwimihla yokugqibela abafuna, ngelizwi lesiprofeto, ukuqonda ubudlelane phakathi kokuthinjwa kweminyaka engamashumi asixhenxe nesiprofeto seminyaka engamakhulu amabini anamashumi amathathu. Ukuchonga isiprofeto seminyaka engamakhulu amabini anamashumi amathathu njengesona sithuba sesiprofeto side kunazo zonke nesokugqibela kukugatya iinyaniso ezisisiseko ze-Adventism, yaye kwangaxeshanye kukugatya igunya loMoya weSiprofeto. Ukubanga ukuba, xa amaMillerite ayesazisa esona sithuba sesiprofeto side kunazo zonke nesokugqibela, sasiyiminyaka engamakhulu amabini anamashumi amathathu, kukugatya ingxelo yembali.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Akukho nto esifanele siyoyike ngekamva, ngaphandle kokuba sinokuyilibala indlela athe uYehova wasikhokela ngayo, nemfundiso yaKhe kwimbali yethu edlulileyo.” Life Sketches, 196.
Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.
UGabriyeli weza kunika uDaniyeli ukuqonda ngeembono zombini, i“mareh” ne“chazon”, yaye wamyalela uDaniyeli ukuba ngokwengqondo azahlule ezo mbono zimbini, nangona ngokucacileyo zazinobudlelane besiprofeto. Umbono wawuquka izikumkani zesiprofeto seBhayibhile kwizahluko zesixhenxe nesezisibhozo, ezazikukuphindwa nokwandiswa kwezo zikumkani zikwazinye kwisahluko sesibini. Olu lwazi lwaluquka incoko yasezulwini eyayimela omnye umbono njengokunyathelwa phantsi kwengcwele kaThixo nabantu bakhe, nomnye umbono womsebenzi wokubuyisela abantu nengcwele.
As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”
Njengoko uGabriyeli wayenikela intsingiselo, eyathi ekugqibeleni yaba yintliziyo yomyalezo owavakaliswa ngamaMillerite, kwakukho ubudlelane obabukho phakathi kwale mibono mibini, obumele ukuqatshelwa ngabo bazalisekisa umyalelo wokwahlula ngengqondo le ntsingiselo. Omnye umahluko ubonakaliswa ngamagama amabini omabini aguqulelwe ngokuthi “amiselwe.”
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.
Iiveki ezingamashumi asixhenxe zimiselwe phezu kwabantu bakho naphaya kwesixeko sakho esingcwele, ukuze kugqitywe ukreqo, kupheliswe izono, kuxolelaniswe ngobugwenxa, kuziswe ubulungisa obungunaphakade, kuvalwe umbono nesiprofeto, kuthanjiswe neNgcwele kangcwele. Yazi ke ngoko uqonde, ukuba kususela ekuphumeni komyalelo wokubuyisela nowokwakha iYerusalem kude kuse kuMesiya iNkosana, kuya kubakho iiveki ezisixhenxe neeveki ezingamashumi amathandathu anesibini; isitrato siya kwakhiwa kwakhona, nodonga ngokunjalo, ngamaxesha obunzima. Emva kweeveki ezingamashumi amathandathu anesibini uMesiya uya kunqunyulwa, kodwa kungekhona ngenxa yakhe; nabantu benkosana eya kuza baya kusitshabalalisa isixeko nendlu engcwele; nesiphelo saso siya kuba ngonjengomkhukula, kude kube sekupheleni kwemfazwe iincithakalo zimiselwe. Kwaye yena uya kuliqinisa umnqophiso nabaninzi iveki enye; ke phakathi kweveki uya kubangela ukuba umbingelelo nomnikelo kuphele, yaye ngenxa yokwandiswa kwezinto ezinezothe uya kulenza libe yinkangala, kude kuse ekugqibeleni, oko kumiselweyo kuya kuthululwa phezu kwaleyo nkangala. Daniyeli 9:24–27.
Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.
Iiveki ezingamashumi asixhenxe (iminyaka emakhulu mane anamashumi alithoba) zimiselwe phezu kwabantu nesixeko esingcwele. Igama eliguqulelwe ngokuthi “zimiselwe” lithetha ukuthi “zinqunyulwe,” yaye elo gama lichaza ixesha lovavanyo okanye lobabalo kumaYuda naseYerusalem. Kwakhona lalimela ixesha lemvukelo eyazisa intshabalalo yeYerusalem nokuthinjwa kweminyaka engamashumi asixhenxe. Ngoko ke iminyaka emakhulu mane anamashumi alithoba “yamiselwa,” iqala ngomyalelo wesithathu. Iminyaka yokuqala emakhulu mane anamashumi alithoba yemvukelo yazisa uhlaselo oluthathu lukaNebhukadenetsare, intshabalalo yokugqibela yeYerusalem, nokusasazwa nokuthinjwa kweminyaka engamashumi asixhenxe kukaSirayeli wokoqobo eBhabheli yokoqobo.
The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.
Ummiselo wokuqala waphawula ukuphela kobukhoboka nokuqalisa komsebenzi wokwakha kwakhona iYerusalem. Ummiselo wesithathu waphawula ukuqala kweminyaka engamawaka amabini anamakhulu amathathu. Ukufika kwengelosi yokuqala kwaphawula ukuphela kobukhoboka bukaSirayeli womoya eBhabhiloni yomoya iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, yaye kwaphawula ukuqala kwexesha leminyaka engamashumi amane anesithandathu, xa uKristu wasebenzisa amaMillerite ukuba aphume ebukhobokeni aze amise itempile yomoya.
The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.
Igama eliguqulelwe kabini ngokuthi “limisiweyo” kwiindima zamashumi amabini anesithandathu namashumi amabini anesixhenxe lithi “charats,” yaye lithetha “ukwenzakalisa” kwakunye “nommiselo.” Ngokwesiprofeto “kwamiselwa” ukuba upopu uya kufumana “inxeba” elibulalayo, ekupheleni kokucaphuka kokuqala. Lilo elo gama linye asetyenziswa nguDaniyeli kwisahluko seshumi elinanye, indima yamashumi amathathu anesithandathu.
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.
Ke kaloku ukumkani uya kwenza ngokokuthanda kwakhe; aze aziphakamise, azenze mkhulu ngaphezu kwabo bonke oothixo, athethe izinto ezimangalisayo nxamnye noThixo woothixo, aphumelele kude kuphele umsindo; kuba oko kumisiweyo kuya kwenziwa. Daniyeli 11:36.
In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”
Kwivesi amashumi amathathu anesithandathu, “ukumkani” bubupopu. Ubupopu babuza kuphumelela de kube ngu-1798, xa bamkela inxeba labo elibulalayo. Emva koko “ingqumbo” yokuqala yayiza “kuzaliseka,” kuba loo “ngqumbo” yayisele “imiselwe” (igqityiwe) ukuba “yenziwe.” Ekupheleni kwengqumbo yokuqala nxamnye nobukumkani basentla bakwaSirayeli, eyaqalayo ngo-723 BC yaza yaphela ngo-1798, ubupopu bamkela “inxeba elibulalayo.” Igama elithi “imiselwe” lithetha “inxeba.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Ndabona enye yeentloko zakhe ngathi inxwelerwe yafa; laza inxeba lakhe elibulalayo laphiliswa: laza ihlabathi lonke lamangaliswa emva kwerhamncwa. ISityhilelo 13:3.
The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.
Isakhiwo sesiprofeto samaMillerite sasakhelwe phezu kwamandla amabini atshabalalisayo, obuhedeni obalandelwa bubupopu. Babeqonda ukuba loo mandla mabini ayeza kunyathela phantsi ingcwele nomkhosi, njengoko kubonisiwe ngumbono “we-chazon” kuDaniyeli isahluko sesibhozo, ivesi yeshumi elinesithathu.
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? Daniel 8:13.
Ndaza ndeva omnye ongcwele ethetha; yaza enye ingcwele yathi kuloo ngcwele ibithetha, Koda kube nini na umbono ngedini lemihla ngemihla, nokunxaxha okuyinkangala, ukuze kunikelwe kokubini indawo engcwele nomkhosi ukuba kunyathelwe phantsi kweenyawo? Daniyeli 8:13.
The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.
Amandla okuphalaza kwesiphanziso obupapa ayeza kunyathela phantsi ingcwele nomkhosi iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Ke wona umzi ongaphandle kwetempile uwushiye ngaphandle, ungawulinganisi; kuba unikwe iintlanga: yaye isixeko esingcwele ziya kusinyathela phantsi iinyanga ezingamashumi amane anesibini. Ndiya kuthi ke ndinike amangqina am amabini amandla, aya kuprofeta iintsuku eziliwaka elinamakhulu amabini anamashumi amathandathu, enxibe amarhwexu. IsiTyhilelo 11:2, 3.
At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.
Ekupheleni kwengqumbo yokuqala ngowe-1798, isiprofeto sasimisele “ukwenzakalisa” ubupopu. KuDaniyeli isahluko sesithoba, eso sigqibo simelwe kwiindinyana ezimbini zokugqibela, yaye igama eliguqulelwe kabini ngokuthi “kumisiwe” kwezo ndinyana linxulunyaniswa nombono we-“chazon”, kanti igama eliguqulelwe ngokuthi “kumisiwe” kwindinyana yamashumi amabini anesine, lilinye igama lesiHebhere elahlukileyo yaye linxulunyaniswa nombono we-“mareh”. UDaniyeli, emele abantu bakaThixo bemihla yokugqibela, wayefuna ukuqonda ubudlelane baloo mibono mibini, uGabriyeli awayemxelele ukuba ayahlule engqondweni.
We will continue this subject in the next article.
Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“UThixo akasiniki myalezo mtsha. Simele ukuvakalisa umyalezo owathi ngo-1843 nango-1844 wasikhupha kwezinye iicawa.” Review and Herald, January 19, 1905.