We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.
Sichonga u-1863 njengendawo yokugqibela yokuvavanywa kuthotho lweemvavanyo ezaqaliswa kwintswela-mdla enkulu ka-1844. Isiqwenga sethu sokuqala sengqiqo sisekelwe kwinto yokuba intshukumo yamaMillerite yaphela xa ibandla lamaSeventh-day Adventist labhaliswa ngokusemthethweni kurhulumente waseUnited States kanye ngaloo nyaka. Intshukumo eyaqala ngokwesiprofeto ngo-1798, yaphela ngo-1863.
Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.
Impefumlelo isazisa ukuba, xa isithunywa esinamandla seSityhilelo seshumi elinesibhozo sehla ngomhla we-11 kuSeptemba 2001, eso siganeko sasisesele simelwe ngokomfuziselo kwintshukumo yamaMillerite xa isithunywa seSityhilelo seshumi sehla. Intshukumo yamaMillerite yaqala ngexesha lesiphelo ngowe-1798, xa umbono womlambo iUlai kaDaniyeli izahluko zesibhozo nesesithoba wavulwa. Intshukumo yamakhulu alikhulu anamashumi amane anesine amawaka yaqala ngexesha lesiphelo ngowe-1989, xa umbono womlambo iHiddekel wezizahluko ezintathu zokugqibela zikaDaniyeli wavulwa.
Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.
Omabini amaxesha okuphela kwaqalisa ukwahlulwa okuqhubekayo kwabantu ababekade bekhethiweyo kwabo babesekuhambeni kwembali yabo nganye. Xa umgaqo oyintloko wembali nganye waqinisekiswa esidlangalaleni, isithunywa sezulu sembali nganye sehla. Umyalezo, intshukumo, nomthunywa zaba zizixhobo iNkosi eyazisebenzisayo kwimbali nganye ukubonakalisa isono sabantu ababekade bekhethiweyo; kuba kanye njengokuba uKristu wafundisa ngomsebenzi waKhe, ukuba Wayengazanga kufika, amaYuda embali ayengabaxambulisani ayengayi kuba naso isono. Umthunywa, umyalezo, nentshukumo zaba zizixhobo zomgwebo ezaziza kubamba abantu ababekade bekhethiweyo benoxanduva ngokwala kwabo ukukhanya okuqhubekayo kweembali zabo nganye, yaye xa isithunywa sezulu sehla, oko kwaphawula ukuba inkqubo yomgwebo yabantu bomnqophiso wangaphambili yayisele iqalile. Isixhobo somgwebo sichongwa xa abaprofeti ababonakalisa loo mbali besidla isigidimi abasinikwe yiNkosi. Xa besidla isigidimi, emva koko basisa kubantu ababekade bekhethiweyo, abavezwa njengabantu abantamo-lukhuni nabavukelayo, abangayi kuva baze baguquke. Xa isithunywa sezulu sele sehlile yaye isigidimi sidliwe, umgwebo wabantu abavukelayo uyaqalisa.
We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.
Sisebenzisa inkqubo yomgwebo yakwaSirayeli wamandulo njengoko iboniswe encwadini yeNumeri kwimbali yentshukumo yamaMillerite, yaye ekugqibeleni siya kuyisebenzisa le nkqubo yokuvavanya kwintshukumo yabaliwaka elikhulu elikhulu elinamawaka alikhulu anamashumi amane anesine. Umfuziselo wenani “lishumi” umele ugqitywe ngokwemeko yesiqendu apho lisetyenziswe khona.
The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.
Ulandelelwano lweemvavanyo ezilishumi luqala ekudanisekeni, nokuba kuseLwandle oluBomvu kwaSirayeli wakudala okanye ngomhla wama-22 kuOktobha, 1844 kumaMillerite. USister White uchaza iinyaniso “ezingamanqaku omqondiso” ezavuleka ngelo xesha, eqala ngoko wakubiza ngokuba “kukudlula kwexesha.” Ukudaniseka kwamaHebhere kwakukukusongelwa ngumkhosi kaFaro. Ukuswela ukholo emandleni kaThixo kumaHebhere kwabonakaliswa ekuphenduleni kwabo kuloyiko lwabo lomkhosi weentshaba zabo, kanye njengoko kwakunjalo kovavanyo lweshumi nolokugqibela. UYesu ubonakalisa isiphelo kususela ekuqalekeni, ngoko ukoyika izigebenga kwiLizwe leDinga ezazichongwe ziintlola ezilishumi kwakulolona loyiko lunye olwavelisa nokudaniseka kwabo ngaseLwandle oluBomvu. Uvavanyo lweshumi nolokugqibela lwentshukumo yamaMillerite lwalunokuba sisiprofeto sexesha, njengoko kwakunjalo ngomhla wama-22 kuOktobha, 1844.
The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.
Ukudana okukhulu ekuvavanyweni okuqhubekekayo kwembali yamaMillerite kwaphawula ukuqala kwembali eyayisele ibonakaliswe ngokucacileyo ngenkululeko kaSirayeli wamandulo eYiputa. Ukuqala kuLwandle oluBomvu kwabakho uthotho lweemvavanyo ezilishumi, yaye uvavanyo lokugqibela lwaliza kubonakalisa olokuqala. “Ukudlula kwexesha” ekudanisweni okukhulu kwabangelwa kukungaqondwa kakuhle kwesiprofeto sexesha. Olokugqibela kwinkqubo yokuvavanywa kukaSirayeli wokomoya lwaliza kufana nolokuqala. Ngo-1863, iinkokeli zikaSirayeli ongokoqobo zakhetha ukubuyela kwindlela yokusebenza yaseBhayibhileni yabo babesandula ukubachonga njengeentombi zaseRoma, zaza zalikhaba, okanye unokuthi, azaliqonda kakuhle, esona siprofeto sexesha side eBhayibhileni. Isiphelo seemvavanyo ezilishumi, kuSirayeli ongokoqobo nakuSirayeli wokomoya ngokufanayo, sabonakaliswa sisiqalo. Kwaye ekugqibeleni, kuzo zombini ezi meko, abavukeli babonakalisa umnqweno wokubuyela kwindawo abasandula ukukhululwa kuyo.
By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.
Ngokwala izihlandlo ezisixhenxe zikaLevitikus 26, ubu-Adventism baseLawodike benza ingxaki yesiprofeto ababengayibonanga kwangaphambili. Kude kube namhlanje abakakwazi ukusombulula loo ngxaki, nangona bebeka phambi kwabantu izitya ngeentlobo ngeentlobo zeentsomi bezama ukwenza oko. Ingxaki ikwivesi leyo uDade White ayichaza njengesiseko nentsika ephakathi yobu-Adventism.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Isibhalo esathi, ngaphezu kwazo zonke ezinye, saba sisiseko kwanentsika ephambili yokholo lwama-Advent, yayikukubhengezwa oku kuthi, ‘Kude kube ziintsuku ezingamawaka amabini anamakhulu amathathu; emva koko ingcwele iya kuhlanjululwa.’ [Daniel 8:14.]” The Great Controversy, 409.
Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.
I-Adventism inezinto ezininzi zokuthetha ngendima yeshumi elinesine, kodwa abazange bawujongane nowona mqwalaselo wokuqala kanye omele wenziwe ngale ndima. Loo mqwalaselo kukuba indima yeshumi elinesine “iyimpendulo.” Impendulo ayinantsingiselo, ukuba ayiquki umbuzo okhupha loo mpendulo. Indima yeshumi elinesithathu ayinakwahlulwa ngokwengqiqo, ngokwegrama, okanye ngokunengqiqo kwindima yeshumi elinesine, kuba indima yeshumi elinesithathu ngumbuzo, yaye indima yeshumi elinesine iyimpendulo.
The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.
Umbuzo, xa umelwe ngokufanelekileyo nangokungenamkhethe, uvelisa intsingiselo eyahluke kakhulu kweyendinyana yeshumi elinesine kunaleyo ifundiswa yi-Adventism. Oku akuthethi ukuba indinyana yeshumi elinesine ayisiso “isiseko nentsika esembindini yokholo lwama-Advent,” kuba injalo. Kuthetha ukuba xa i-Adventism yayingaqondanga kakuhle yaza yabekela bucala amaxesha asixhenxe ngowe-1863, abazange bakwazi ukuchaza ngokupheleleyo oko indinyana yeshumi elinesine ekuthethayo ngokwenene. Ezibhalweni, isiqingatha senyaniso asiyonyaniso. Xa iqondwa ngokufanelekileyo, umbuzo wendinyana yeshumi elinesithathu ufuna ukuqondwa kwesiprofeto esiphawula ukuhlanjululwa kwengcwele eyayinyathelwe phantsi, kwanokuqondwa kwesiprofeto esiphawula ukunyathelwa phantsi komkhosi. Isiprofeto seminyaka engamawaka amabini anamakhulu amathathu sibhekisa ‘kwingcwele’ kwaye isiprofeto seminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini sibhekisa ‘kumkhosi’.
To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.
Ukujongana nobudlelane bale ndinyana zimbini kufuna uphando olude, endingazimiselanga ukulwenza ngeli xesha kula manqaku. Ezi ngongoma ziye zaphathwa ngokuphindaphindiweyo kuyo yonke le minyaka yaye zinokufumaneka kuthotho oluthi Habakkuk’s Tables. Ndisaqhuba ukusingatha umfuziselo kaEliya yaye ndinqwenela ukugqiba ezo nyaniso kuqala.
William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.
UWilliam Miller wayenguEliya wesiqalo soBuadventiste, yaye ukufumanisa kwakhe kokuqala yayikukufumanisa “amaxesha asixhenxe” akuLevitikus 26; ngoko ke ukwaliwa kwaloo nyaniso ngo-1863 kwakukukwaliwa kwesigidimi sikaEliya. Kule ndawo ndibhekisa kuphawu lwe-Alpha ne-Omega oluchonga isiphelo ngesiqalo. Uvavanyo lokugqibela lukaSirayeli wamandulo lwamelwa kuvavanyo lokuqala. Zombini ezi mvavanyo zimele ukoyika ukuba iintlanga zabahedeni zinamandla ngaphezu koThixo. Uvavanyo lweshumi, lunjengolokuqala ngomgaqo, lwalunemvukelo enkulu ngakumbi kunolokuqala, kuba imbali yoloyiso lukaThixo kuvavanyo lokuqala yayifanele ukuba ivelise ukuzithemba okumiselweyo kwabo babengabavukeli. Babonakalisa ukwala kwabo uThixo nangona babenobungqina obungakumbi kakhulu bamandla aKhe kunobo babenabo eLwandle oluBomvu. UBuadventiste bobuMiller, ekufikeni konyaka ka-1863, babesele becacisa ukuba ukuphoxeka okukhulu kwakungumsebenzi onamandla kaThixo, kodwa basagqiba kwelokuba bazikhethele umphathi babuyele eYiputa, baze basikhabe isigidimi eso uDaniyeli asibiza ngokuba “sisifungo” sikaMoses esasimelwe nguEliya.
Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.
Kunokuba ndithabathe ixesha lokubeka phambi kwenu ubungqina bokunyaniseka kwamaxesha asixhenxe njengesiprofeto sexesha, ndinqwenela ukusebenzisa ingqiqo elula ukubonisa ukunyaniseka kwaso ngenye indlela. Kuba intshukumo eyaqala ngowe-1798, uvavanyo lokugqibela lwango-1863 lwalunokumela kanjalo uvavanyo lokugqibela lwentshukumo yengelosi enamandla yeSityhilelo seshumi elinesibhozo. IMpefumlelo icace gca ngoko kuluvavanyo lokugqibela kuzo zombini ezi ntshukumo.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. 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).” Selected Messages, book 1, 48.
“USathana uhlala... enyanzelisa into yobuxoki—ukuze akhokelele kude nenyaniso. Inkohliso yokugqibela kanye kaSathana iya kuba kukwenza bungabi nampembelelo ubungqina boMoya kaThixo. ‘Apho kungekho mbono, abantu bayatshabalala’ (Imizekeliso 29:18).” Selected Messages, incwadi 1, 48.
There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.
Akukho ndlela inyanisekileyo yokuthabatha imibhalo kaEllen White uze ucebise ukuba akazange ayivume ngokupheleleyo imihlandlo esixhenxe yeLevitikus 26. USister White, njengoko besesikhe saqaphela ngaphambili kula manqaku yaye kubhalwe ngokucacileyo kuthotho olunomxholo othi Habakkuk’s Tables, usixelela ngokungqalileyo ukuba uThixo wayalela zombini iitshathi zowe-1843 nezowe-1850. Ufundisa ngokungqalileyo ukuba ezo tafile zimbini zazikukuzaliseka kukaHabakuki isahluko sesibini. Zombini iitshathi zichaza imihlandlo esixhenxe yeLevitikus 26 njengendawo esembindini yoyilo lwazo ngalunye olungumzobo. Kuzo zombini iitshathi, umgca wemihlandlo esixhenxe unobethelelo lukaKristu njengombindi womgca wesiprofeto wemihlandlo esixhenxe.
Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.
Kunye nokuvuma kwakhe iitafile ezimbini zikaHabakuki, ubhale kaninzi ukuba kufuneka siqhubeke sivakalisa umyalezo owavakaliswayo ukususela ngowe-1840 ukuya kowe-1844, yaye wonke umbhali-mbali wama-Adventist ojongana nendlela amaMillerite awawukhuthaza ngayo umyalezo awayewuvakalisa, uyakuqaphela ukuba ayesebenzisa itshathi ka-1843. Akapheleli nje ekuvumeni imiyalezo emelwe kwiitshathi, nasekucebiseni abantu bakaThixo ukuba baqhubeke bevakalisa kanye ezo zigidimi zaye zavakaliswa kuloo mbali, koko ukwabonelela ngeziqendu ezininzi apho elumkisa khona ukuba ezo zigidimi ziya kuhlaselwa kulo lonke imbali yabantu abaseleyo bakaThixo. Xa elumkisa ngolo hlaselo, uphinda-phinda abonakalise ukuba ngumsebenzi wabalindi bakaThixo ukukhusela kanye ezo nyaniso.
If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.
Ukuba iitshathi azichanekanga, ngoko imiyalezo eziyimele ngokomzobo ayichanekanga. Ukuba umyalezo owavakaliswa ngamaMillerite ukusukela ngowe-1840 ukuya kutsho kowe-1844 wawungachanekanga, ngoko nokuchongwa kukaEllen White okuphindaphindiweyo kokuba umyalezo wamaMillerite wawusisiseko nako akuchanekanga. Ukuba loo miyalezo yayingachanekanga, imiyalelo yakhe ephindaphindiweyo yokuba kuqhubekekwe kusenziwa intetho kwezo nyaniso kanye ezo iba sisiluleko sobuxoki. Ukuba umyalezo wamaMillerite awumeli iziseko ezazimele ukulondolozwa nokukhuselwa ekuhlaselweni nguSathana, ngoko nazo ezo ziluleko ziphosakele. Ukufikelela kwisigqibo sokuba yonke le miba inxulumene nomyalezo kaEliya waloo mbali iphosakele, kuya kubonakalisa ngokucacileyo ukuba uEllen White wayengumprofetikazi wobuxoki.
Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?
I-Adventism yale mihla isafundisa kwiisemina zayo zeSityhilelo ukuba ibandla lentsalela liya kuba noMoya wesiProfeto, obubungqina bukaYesu; kodwa ngokuqinisekileyo abaxeleli abo bazama ukubarhwebeshela ukuba babe ngamalungu ebandla ukuba bayala ngokupheleleyo ukuxhasa kuka-Ellen White kunye nezilumkiso zakhe ezinxulumene nezo nyaniso zokuqala ezisisiseko nembali. Ithetha ntoni kuwe le ndima ilandelayo?
“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.
“Asinanto yakoyika ngexesha elizayo, ngaphandle kokuba singayilibala indlela iNkosi esikhokele ngayo, nemfundiso yaYo kwimbali yethu yangaphambili.” Life Sketches, 196.
In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.
Ngo-1863, intshukumo yamaMillerite yafikelela esiphelweni yaza yazibhalisa njengombutho osemthethweni kurhulumente, oya kuthi ekugqibeleni wenze umfanekiselo wobupopu, othi ngokwenkcazo kaEllen White ube kukudityaniswa kwebandla norhulumente.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
“Kwiintshukumo eziqhubekayo ngoku eUnited States zokuzuzela amaziko nezithethe zecawa inkxaso karhulumente, amaProtestanti alandela emanyathelweni amaPapisti. Ngaphezu koko, avulela uBupapa umnyango wokuba buphinde bufumane eMelika yamaProtestanti ubungangamsha obuphakamileyo obabulahlekileyo kwihlabathi lakudala.” The Great Controversy, 573.
Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.
Phantsi kwesiseko sokuba unxulumano olusemthethweni norhulumente lwaluyinxalenye yemfuneko yokulungelelaniswa, ngexesha apho ulutsha lwesizwe lwalutsalelwa ekubulaweni kwegazi okwaziwa njengeMfazwe Yamakhaya, intshukumo yamaMillerite yafikelela esiphelweni. Ngo-1863, zombini ngenqaku elishicilelweyo nangetshathi entsha, ibandla lama-Adventist eSabatha lawukhaba umprofeto wobukhoboka uDaniyeli awubiza ngokuba sisifungo sikaMoses. Ngo-1850, iNkosi yayalathisa abantu baYo ukuba benze itafile yesibini kaHabakuki, baze balungise impazamo awayebeke isandla saYo phezu kwayo kwitafile ka-1843. Itshathi eyayalelwe ngo-1850 yawufeza ngokupheleleyo umnqophiso wayo, kuba uEllen White wathi wabona “ukuba uThixo wayekupapashweni kwetshathi,” lo gama ekwachaza ukuba itshathi ka-1850 yayichongiwe kwisahluko sesibini sikaHabakuki.
The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.
Injongo yetshathi lika-1850 yayifana naleyo yetshathi lika-1843. Yayimele ukuba sisixhobo sovangelo esasiza kusetyenziswa ekuboniseni ihlabathi elitshabalalayo umyalezo wengelosi yesithathu. Ngo-1863, loo myalezo walahlwa. Inkqubo yokuvavanywa efanekiselwa yinkqubo yokuvavanywa eyaqala kuLwandle oluBomvu, yaqala ngesiprofeto sexesha esichaza ingcwele eyayiza kunyathelwa phantsi kwivesi yeshumi elinesithathu kaDaniyeli isahluko sesibhozo, yaye inkqubo yokuvavanywa yaphela ngesiprofeto sexesha esichaza umkhosi owawuza kunyathelwa phantsi kwivesi yeshumi elinesithathu kaDaniyeli isahluko sesibhozo.
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 8:13, 14.
Ndaza ndeva omnye ongcwele ethetha, yaza enye ingcwele yathi kuloo ngcwele ithile yayithetha, Kuya kuba nini na umbono ongombingelelo wemihla ngemihla, nowokreqo lwentshabalalo, wokunikela ingcwele nomkhosi ukuba banyathelwe phantsi kweenyawo? Waza wathi kum, Kuya kuba ziintsuku ezingamawaka amabini anamakhulu amathathu; yandule ke ingcwele ihlanjululwe. Daniyeli 8:13, 14.
The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.
Inkqubo yokuvavanywa eyaqala ngomhla wama-22 ku-Oktobha, 1844, iphethe uphawu luka-Alfa no-Omega. Ukuqala kwaloo nkqubo yokuvavanywa kwakusisiprofeto sexesha esasimela ingcwele eyayiza kunyathelwa phantsi. Yayisisiprofeto esavelisa ukukhanya okukhulu xa sazalisekayo. Inkqubo yokuvavanywa eyaphela ngo-1863, iphethe uphawu luka-Alfa no-Omega. Ukuphela kwaloo nkqubo yokuvavanywa kwakusisiprofeto sexesha esasimela umkhosi owawuza kunyathelwa phantsi. Yayisisiprofeto esasiyilelwe ukuvelisa ukukhanya okukhulu xa sazalisekayo. Yayisisiprofeto sexesha esaziswa nguEliya waloo mbali, yaye xa salahlwayo saza sabekwa ecaleni, savelisa ubumnyama obukhulu.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.
Kwaye nantsi into ebagwetyelwayo ngayo, yokuba ukukhanya kufikile ehlabathini, baza abantu bathanda ubumnyama kunokukhanya, ngenxa yokuba izenzo zabo bezizezibi. Yohane 3:19.
The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?
Ingqiqo endizimisele ukugqibezela ngayo eli nqaku yile sele ndiyiphawulile. Ngaba uThixo, ngoEllen White, wazamkela iitshathi zango-1843 nezango-1850?
“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 yayikhokelwa sisandla seNkosi, yaye ukuba yayingafanele iguqulwe; ukuba amanani ayenjengokuba Yena wayefuna ukuba abe njalo; nokuba isandla saYo sasiphezu kwawo saza safihla impazamo kwamanye amanani, ukuze kungabikho bani unokuyibona, kwada kwasuswa isandla saYo.” Early Writings, 74.
“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, number 13, 359; 1853.
“Ndabona ukuba uThixo wayekukupapashweni kwetshathi nguMzalwana uNichols. Ndabona ukuba kwakukho isiprofeto sale tshathi eBhayibhileni, yaye ukuba le tshathi yenzelwe abantu bakaThixo, ukuba yanele komnye yanele nakomnye, yaye ukuba omnye wayefuna itshathi entsha epeyintwe ngomlinganiselo omkhulu ngakumbi, bonke bayayidinga ngokufanayo.” Manuscript Releases, number 13, 359; 1853.
Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?
Ngaba uThixo, esebenzisa uEllen White, wawuxhasa umyalezo amaMillerite awawuveza kwimbali ka-1840 ukuya ku-1844?
“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.
“God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.
“UThixo usiyalela ukuba sinikele ngexesha lethu namandla ethu emsebenzini wokushumayeza abantu izigidimi ezashukumisa amadoda nabafazi ngo-1843 nango-1844.” Manuscript Release, Number 760.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Yonke imiyalezo eyanikelwayo ukususela ngowe-1840–1844 imele yenziwe inamandla ngoku, kuba kukho abantu abaninzi abalahlekelwe kukuma kwabo. Imiyalezo imele iye kuzo zonke iicawa.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“UKristu wathi, ‘Asikelelwe amehlo enu, ngokuba ayabona; neendlebe zenu, ngokuba ziyeva. Kuba inene ndithi kuni, Baninzi abaprofeti namadoda angamalungisa abenqwenela ukuzibona ezo zinto nizibonayo, abangazibonanga; nokuva ezo zinto nizivayo, abangazivanga’ [Mateyu 13:16, 17]. Asikelelwe amehlo awabona izinto ezabonwa ngo-1843 nango-1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Umyalezo wanikelwa. Kwaye makungabikho kulibaziseka ekuwuphindeni umyalezo, kuba imiqondiso yamaxesha iyazaliseka; umsebenzi wokuvala umele ukwenziwa. Umsebenzi omkhulu uya kwenziwa ngexesha elifutshane. Kungekudala kuya kunikelwa umyalezo ngokumiselwa kukaThixo oya kudumba ube sisikhalo esikhulu. Wandule ke uDaniyeli eme esabelweni sakhe, anikele ubungqina bakhe.” Manuscript Releases, volume 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“Iinyaniso esazifumanayo ngo-1841, ‘42, ‘43, nango-‘44 ngoku zimele ukufundwa nokuvakaliswa. Izigidimi zeengelosi yokuqala, eyesibini, neyesithathu ziya kuthi kwixesha elizayo zivakaliswe ngelizwi elikhulu. Ziya kunikelwa ngokuzimisela okunzulu nangamandla kaMoya.” Manuscript Releases, umqulu 15, 371.
“We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.
“Siyabuqonda ubuthathaka nobuncinane obukhoyo ngoku emsebenzini. Sibe namava. Ekwenzeni umsebenzi asinikileyo uThixo, sinokuqhubekela phambili sinentembelo, siqinisekile ukuba Yena uya kuba ngamandla ethu okusebenza kakuhle. Uya kuba nathi ngo-1906, njengokuba wayenathi ngo-1841, ngo-1842, ngo-1843, nango-1844.” Loma Linda Messages, 156.
“Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.
“Abo bema njengabafundisi neenkokeli kumaziko ethu bamele bomelele elukholweni nakwimigaqo yesigidimi sengelosi yesithathu. UThixo ufuna abantu baKhe bazi ukuba sineso sigidimi njengoko Wasinika sona ngowe-1843 nangowe-1844.” General Conference Bulletin, Aprili 1, 1903.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Isilumkiso sifikile: Makungavunyelwa kungene nto eya kuphazamisa isiseko sokholo esibe sakha kuso ukususela oko umyalezo wafikayo ngo-1842, 1843, nango-1844. Ndandikulo myalezo, yaye ukususela ngoko bendimi phambi kwehlabathi, ndinyanisekile ekukhanyeni uThixo asiphe kona. Asicebi ukususa iinyawo zethu eqongeni ezabekwa kulo njengoko imihla ngemihla sasifuna iNkosi ngomthandazo onzulu, sifuna ukukhanya. Nicinga ukuba ndingakuncama ukukhanya uThixo andinike kona? Kumele kube njengoLiwa laMaphakade. Bekundikhokela ukususela oko ndakunikwayo.” Review and Herald, Epreli 14, 1903.
Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?
Ngaba uThixo, ngoEllen White, walumkisa abantu baKhe ukuba bazikhusele ekuhlaselweni obuya kujongela phantsi iinyaniso zembali yamaMillerite?
“The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.
“Iimpawu ezinkulu zenyaniso, ezisibonisa ukuma kwethu kwimbali yesiprofeto, zimele ukugcinwa ngononophelo olukhulu, hleze zidilizwe, zaza zithathelwe indawo ziithiyori eziya kuzisa ukudideka kunokuba zizise ukukhanya okuyinyaniso.” Selected Messages, book 2, 101, 102.
“Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.
“Namhlanje uSathana ufuna amathuba okudiliza iimpawu zendlela zenyaniso,—izikhumbuzo eziye zamiswa ecaleni kwendlela; yaye sidinga amava abasebenzi abadala abaye bakha indlu yabo phezu kwelitye eliqinileyo, abathi phakathi kwengxelo embi kwanaphakathi kwengxelo entle bema baqinile enyanisweni.” Gospel Workers, 104.
“God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.
“UThixo akaze awushiye umhlaba ungenamadoda anokwahlula phakathi kokulungileyo nokubi, ubulungisa nokungalunganga. UThixo unamadoda awamiselayo ukuba ame phambili emfazweni ngamaxesha engxamiseko. Ngexesha lentlekele, uya kuvusa amadoda njengoko wenjenjalo kumaxesha amandulo. Abafana baya kubizelwa ekubeni bazihlanganise nabaphathi beeflegi abadala, ukuze bomelezwe baze bafundiswe ngamava ala bathembekileyo, abaye badlula kwiingxabano ezininzi kangaka, nabathe uThixo, ngezingqino zoMoya wakhe, wathetha kubo kaninzi kangaka, ebonisa indlela elungileyo yaye egwebela indlela engalunganga. Xa kuvela iingozi, ezivavanya ukholo lwabantu bakaThixo, aba basebenzi boovulindlela mababalise amava exesha eladlulayo, xa kwafika kanye ezo ntlekele, xa inyaniso yathandatyuzwayo, xa kwangeniswa iimvakalelo ezingaqhelekanga, ezingaphumanga kuThixo.”
“The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.
“Amava aloo basebenzi badala ayafuneka ngoku; kuba uSathana ujonga onke amathuba okwenza angabi nto amanqaku amadala endlela,—izikhumbuzo ezithe zaphakanyiswa ecaleni kwendlela.” Review and Herald, Novemba 19, 1903.
In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.
Ngomnyaka ka-1863 intshukumo yamaMillerite yaphela ngokwala inyaniso yokuqala uEliya waloo mbali awayekhokelwe ukuba ayiqonde. Uvavanyo lwayo lokugqibela lwalusekelwe kwiivesi ezimbini ezikuDaniyeli isibhozo ezichaza ukunyathelwa phantsi kwengcwele nomkhosi. Ukukhanya kwengcwele kwavuleka ekuqaleni kovavanyo olulishumi, yaye ubumnyama baziswa phezu komkhosi kowokugqibela kovavanyo olulishumi.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Inye into iqinisekile: loo maSeventh-day Adventist athabatha ukuma kwawo phantsi kwebhanile kaSathana aya kuqala ancame ukholo lwawo kwizilumkiso nasezikhalimelweni eziqulethwe kwiiTestimonies zoMoya kaThixo.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Ubizo lokuya ekuzinikeleni okukhulu ngakumbi nasekonzeni okungcwele ngakumbi luyenziwa, yaye luya kuqhubeka lusenziwa. Abanye kwabo ngoku bavakalisa iingcebiso zikaSathana baya kubuyela ezingqondweni zabo. Bakho abo bakwizikhundla ezibalulekileyo zentembeko abangayiqondiyo inyaniso yale mihla. Kubo umyalezo umele ukunikelwa. Ukuba bayawamkela, uKristu uya kubamkela, aze abenze abasebenzi kunye naye. Kodwa ukuba bayala ukuwuva umyalezo, baya kumisa indawo yabo phantsi kwebhanile emnyama yeNkosana yoBumnyama.
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“Ndiyalelwe ukuba nditsho ukuba inyaniso exabisekileyo yale mihla ivuleka ngokucacileyo ngakumbi nangakumbi ezingqondweni zabantu. Ngengqiqo ekhethekileyo amadoda nabafazi mabayidle inyama kaKristu baze basele igazi lakhe. Kuya kubakho ukukhula kokuqonda, kuba inyaniso inako ukwanda ngokuqhubekayo. Umsunguli wobuthixo wenyaniso uya kungena kunxulumano olusondeleyo ngakumbi nangakumbi nabo baqhubekayo bemazi. Njengoko abantu bakaThixo belamkela ilizwi lakhe njengesonka sasezulwini, baya kwazi ukuba ukuphuma kwakhe kulungisiwe njengokusa. Baya kwamkela amandla omoya, njengokuba umzimba wamkela amandla omzimba xa kusityiwa ukutya.
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Asiyiqondi kakuhle icebo leNkosi lokukhupha abantwana bakwaSirayeli ekuthinjweni kwaseYiputa, ibakhokhele entlango, ize ibangenise eKanan.
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Njengoko siqokelela imitha yobuthixo ekhanya iphuma evangelini, siya kuba nokuqonda okucace ngakumbi ngoqoqosho lwamaYuda, nokuxabisa okunzulu ngakumbi iinyaniso zalo ezibalulekileyo. Uphononongo lwethu lwenyaniso alukagqitywa. Siqokelele imitha embalwa kuphela yokukhanya. Abo bangengabafundi beLizwi imihla ngemihla abasayi kuzisombulula iingxaki zoqoqosho lwamaYuda. Abayi kuziqonda iinyaniso ezifundiswa yinkonzo yasetempileni. Umsebenzi kaThixo uyathintelwa kukuqonda kwehlabathi icebo lakhe elikhulu. Ubomi bexesha elizayo buya kutyhila intsingiselo yemithetho awathi uKristu, egutyungelwe yintsika yelifu, wayinika abantu bakhe.” Spalding and Magan, 305, 306.
We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.
Siya kuqhubeka nokuqwalasela kwethu isimboli sikaEliya ngokunxulumene no-1863 kwinqaku elilandelayo.