The Spirit of Prophecy: Leading and Teaching | English and Xhosa Side by Side

Habakkuk's Two Tables 3 of 95

Iitafile Ezimbini ZikaHabakuki 3 kweziyi-95

Introduction: The Foundation of Habakkuk's Two Tables

Intshayelelo: Isiseko SeeTafile Ezimbini ZikaHabakuki

This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.

Olu ngcelele lubizwa ngokuba ziiTafile Ezimbini zikaHabakuki. Kude kube ngoku, besithabatha iinyaniso ezithile kwiiTshathi zika-1843 nango-1850, kungekhona ukuze sizikhusele ngokweBhayibhile kweli nqanaba, koko ukuze simisele ukuba uEllen White uyazixhasa ezi nyaniso. Sibambelela kwelokuba, ukuba uyazigatya ezi nyaniso zesiseko, ngaxeshanye uyawugatya noMoya Wokuprofeta. Sifuna ukubeka oko kuqala embhalweni.

Review of Millerite History and the Midnight Cry

Uphononongo lweMbali yamaMillerite kunye neSikhalo Saphakathi Kwamabusuku

In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.

Kwintetho yethu yokuqala, sachaza imbali yamaMillerite, iziphawuli zendlela ukusuka kowe-1798 ukuya kowe-1844. Kwintetho yethu yokugqibela, sajonga ngokusondeleyo ngakumbi imbali ukusuka kwixesha lokulibaziseka ukuya ekuvalweni komnyango ngomhla wama-22 Oktobha 1844, sichonga elo xesha njengeSikhalo Saphakathi Kwebusuku. ISikhalo Saphakathi Kwebusuku sangena embalini kwiNtlanganiso Yenkampu yase-Exeter, ngomhla we-12–17 Agasti 1844, saza saqhubeka de kwangumhla wama-22 Oktobha 1844. Ixesha lokulibaziseka, elaqala ngoMatshi 1844, liyinxalenye yeSikhalo Saphakathi Kwebusuku kunye nenkqubo yokuhlanjululwa eyalungiselela abantu ukuba bavakalise umyalezo waso.

We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.

Besinethemba ukumisela oku ezintliziyweni nasezingqondweni zenu izolo. Yonke imizekeliso eseLizwini likaThixo yamaxesha okulibaziseka ithetha ngokuphela kwehlabathi. UEllen White, ephawula ngo-1 Korinte 10:11, uthi, “Ngamnye kubaprofeti bamandulo wathetha ngakumbi ngenxa yemihla yethu kunemihla ababephila kuyo.” U-1 Korinte 10:11 uthi, “Ke kaloku zonke ezi zinto zabehlela bona ngokomzekelo; zaza zabhalelwa ukulumkisa thina, esifikelwe ziziphelo zehlabathi.” Imbali yamaMillerite yimbali yoko kuya kwenzeka ekupheleni kwehlabathi. Zonke ezi mbali zeBhayibhile zexesha lokulibaziseka nento elilandelayo zibonakalisa oko obekuya kwenzeka ngexesha lokulibaziseka kwamaMillerite nangesiBhengezo saphakathi kobusuku. Kufuneka siziqonde ezi zinto kuba imbali iya kuphindwa.

The 2520: Ellen White's Endorsement

I-2520: Ukuxhaswa kukaEllen White

We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.

Besijongene nomba yokuqala kwezi Tshathi, nangona singakhange siyikhankanye kakhulu. Imfundiso yokuqala esifuna ukubonisa ukuba uEllen White uyixhasa ngokucacileyo yi-2520. Iintetho ezimbini zokuqala zaziyilelwe ukusikhokelela apha. Ngomso kusasa, siya kuqalisa ukuqwalasela iMihla ngemihla kule Tshathi.

Remembering the Lord's Leading and Teaching

Ukukhumbula Ukuhokelwa Nokufundiswa kweNkosi

Let's begin with Life Sketches, page 196: "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." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.

Masiqale ngeLife Sketches, iphepha 196: “Asinanto yokoyika ngekamva, ngaphandle kokuba silibale indlela iNkosi esikhokele ngayo, nemfundiso yaYo kwimbali yethu edlulileyo.” Ekuphela kwento umKristu anayo yokuyoyika ngekamva kukuwa endleleni aze alahleke. Into efanele ukoyikwa kukungafumani ubomi obungunaphakade. Apha, uDade White uthi asinanto yokuyoyika ngekamva ngaphandle kwezinto ezimbini. Le yindinyana eqhelekileyo kuMoya wesiProfeto kubu-Adventist, kodwa kunqabile ukuva nabani na echaza ngokweenkcukacha ukuba kukuphi ukukhokela, kwanokuba zeziphi iimfundiso abhekisa kuzo.

We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.

Siya kubonisa ukuba ubunkokeli abubhekisayo yimbali yeSikhalo Sasezinzulwini Zobusuku. Kwimbali yeSikhalo Sasezinzulwini Zobusuku, uKristu wayekhokele ngexesha lokulibaziseka, ekufikeni nasekubhengezweni kweSikhalo Sasezinzulwini Zobusuku, nasekuvalweni komnyango ngomhla wama-22 Oktobha 1844. Wayilungiselela loo mbali ukuze ivelise abantu abanokungena ngokholo kunye naYe eNdalweni eNgcwele Kakhulu. Simele soyike ukulibala loo mbali ikhethekileyo, kwakunye neemfundiso zaKhe.

We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.

Siza kubonisa ukuba kukho imfundiso ethile eyavelisa uKhwelo lwasezinzulwini zobusuku. Loo mfundiso yayingekokuwiswa koBukhosi base-Ottoman ngoAgasti 11, 1840, kwanokuba yayingenguye umbandela wobume babafileyo, owavela kwimbali yoMyalezo weNgelosi yeSibini kwimbali yamaMillerite. Yayiyimfundiso ethile kwimbali yamaMillerite eyavelisa uKhwelo lwasezinzulwini zobusuku, apho iNkosi yakhokela khona, yaye asinanto yakoyika ngekamva ngaphandle kokuba silibale ukukhokela kwayo nemfundiso yayo.

We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again: "On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."

Siphakamisa ukuba umqondiso wokukhokela kwaKhe kunye nowokufundisa kwaKhe kukuKhala Kwamaphakathi Ebusuku. Masiphinde sifunde esi sicatshulwa kumbono wokuqala kaEllen White: “Kule ndlela abantu be-advent babesiya esixekweni esasisekupheleni kwendlela. Babenokukhanya okuqaqambileyo kumiswe emva kwabo ekuqaleni kwendlela, ingelosi eyandixelela ukuba yayikukuKhala Kwamaphakathi Ebusuku. Oku kukhanya kwakukhanyisa yonke indlela, kwanika ukukhanya ezinyaweni zabo, ukuze bangakhubeki. Ukuba babegcina amehlo abo emile kuYesu, owayephambi kwabo kanye, ebakhokela esixekweni, babekhuselekile. Kodwa kungekudala abanye badinwa, baza bathi isixeko sasisekude kakhulu, yaye babelindele ukuba babe sele bengene kuso ngaphambili. Wandula ke uYesu abakhuthaze ngokuphakamisa ingalo yaKhe yasekunene ezukileyo, yaye engalweni yaKhe kwaphuma ukukhanya okwawazulazulayo phezu kweqela le-advent, baza badanduluka bathi, ‘Haleluya!’ Abanye, ngokungenangqiqo, bakuphika ukukhanya okusemva kwabo, baza bathi yayingengoThixo owayebakhokele ukuza kuthi ga apho.”

They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry. "The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."

Bayalikhanyela iSikhalo Sasebusuku Bobusuku, yaye ngokunxulumene neSikhalo Sasebusuku Bobusuku baphikisa ngelithi iNkosi yayingabakhokeli kwiSikhalo Sasebusuku Bobusuku. Bayalikhanyela ukukhokela kukaThixo kwiSikhalo Sasebusuku Bobusuku. “Ukukhanya olwalungasemva kwabo lwacima, lwashiya iinyawo zabo ebumnyameni obugqibeleleyo, baza bakhubeka, balahlekelwa kukubona umqondiso noYesu, baza bawa besuka endleleni, behla baya kwelo hlabathi lingezantsi limnyama nelingendawo.”

The Midnight Cry in Context

Isikhalo Saphakathi Kobusuku ngokwemeko yaso

We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.

Siza kuphinda siwujonge kwakhona umlando woMkhosi Waphakathi Kwebusuku ukuze siwubeke kumxholo ofanelekileyo ngaphambi kokuba sijongane ne-2520.

From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."

Ukusuka kwi-The Great Controversy, amaphepha 391–395: “Xa laligqitha ixesha ekwalindelwe ngalo ukuza kweNkosi okokuqala, entlakohlaza ka-1844,”—eli lixesha lokulibaziseka, ukudana kokuqala—“abo babekhangele ngokholo ukuvela kwaYo bangeniswa okwethutyana ekuthandabuzekeni nasekungaqiniseki. Ngoxa ihlabathi lalibajonga njengaboyiswe ngokupheleleyo, laye lingqinile ukuba babephakamise inkohliso, umthombo wentuthuzelo yabo wawuseselizwini likaThixo. Abaninzi baqhubeka bephengulula iziBhalo, behlola kwakhona ubungqina bokholo lwabo, yaye befunda ngononophelo iziprofeto ukuze bafumane ukukhanya okungakumbi.”

If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here. "The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.

Ukuba abaninzi benza oku, oko kuthetha ukuba kwakukho abathile ababengakwenzi. Apha akuthiwa “bona”; kuthiwa “abaninzi”—apha kukho iindidi ezimbini. “Ubungqina beBhayibhile obabuxhasa indawo yabo babubonakala bucacile yaye bugqibelele. Imiqondiso eyayingengenakuphazanyiswa yayalatha ekufikeni kukaKristu njengokusondeleyo. Intsikelelo ekhethekileyo yeNkosi, kokubini ekuguqukeni kwaboni nasekuvuselelweni kobomi bomoya phakathi kwamaKristu, yayibonisile ukuba isigidimi sasivela eZulwini. Kwaye nangona amakholwa ayengenakukuchaza ukudana kwawo, ayeziva eqinisekile ukuba uThixo wayewakhokhele kumava awo angaphambili.

"Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."

Kudityaniswe neziprofeto ababezithabathela ukuba zibhekisela kwixesha lokuza kwesibini kwakukho nemiyalelo elungele ngokukodwa imeko yabo yokungaqiniseki nokuxhalaba, ibakhuthaza ukuba balinde ngomonde elukholweni ukuba oko ngoku kwakumnyama ekuqondeni kwabo kuya kuthi ngexesha elifanelekileyo kwenziwe kucace.

In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.

Kulo mhlathi, kuthiwa, “Kudityaniswe neziprofeto ababezithabathela ekubeni zisebenza ngexesha lokuBuya kwesibini . . . .” Zeziphi iziprofeto ababezikholelwa ukuba zisebenza ekuBuyeni kwesibini? I-2520, i-2300, ne-1335. Babekholelwa ukuba zontathu ezi ziprofeto zexesha zaphela ngo-1843, yaye oko kwakukuBuya kwesibini.

"Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"

Phakathi kwezi ziprofeto kwakukho neso sikaHabhakuki 2:1–4: “Ndiya kuma emlindweni wam, ndizimise phezu kwenqaba, ndilinde ukubona oko Aya kukuthetha kum, kwanoko ndiya kukuphendula xa ndohlwaywa. Yandiphendula ke iNkosi, yathi, Bhala umbono, uwenze ucace emacwecweni, ukuze lowo uwufundayo abaleke. Kuba umbono usengowexesha elimisiweyo, kodwa ekugqibeleni uya kuthetha, ungaxoki; nokuba uyalibazisa, ulindele; kuba uya kuza ngokuqinisekileyo, akayi kulibala. Yabona, umphefumlo wakhe okhukhumalayo awuthe tye kuye; kodwa olilungisa liya kuphila ngokholo lwalo.”

As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: 'The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.'

Kwangowe-1842, umyalelo onikwe kwesi siprofeto wokuba “ubhale umbono, uwenze ucace emacwecweni, ukuze abaleke lowo uwufundayo,” wacebisa kuCharles Fitch ukulungiswa kwetshati yesiprofeto yokubonakalisa imibono kaDaniyeli neyesiTyhilelo. Ukupapashwa kwale tshati kwathatyathwa njengokuzaliseka komyalelo owanikwa nguHabhakuki. Noko ke, ngelo xesha kwakungekho bani waqaphelayo ukuba ukulibaziseka okubonakalayo ekuzalisekeni kombono—ixesha lokulinda—kuboniswa kwakweso siprofeto sinye. Emva kodano, esi Sibhalo sabonakala sinentsingiselo enkulu kakhulu: “Kuba umbono uselixesha elimisiweyo, kodwa ekupheleni uya kuthetha, ungaxoki; nangona ulibazisa, wulinde; kuba ngokuqinisekileyo uya kufika, awuyi kulibazisa. . . . Ilungisa liya kuphila ngokholo lwalo.”

The 1843 Chart and the Spirit of Prophecy

Itshathi ka-1843 noMoya Wokuprofeta

It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.

Akukhathaliseki nokuba wenza umsebenzi oqhelekileyo okanye umsebenzi ongaqhelekanga—amagama asetyenziswa nguEllen White ukubhekisa kumsebenzi wenkomfa nakumsebenzi wokuzixhasa, ngokulandelelana kwawo. Nokuba uya kwimisebenzi yokuzixhasa ekhokelayo ngaphakathi kwe-Adventism okanye kwi-General Conference okanye kwi-Biblical Research Institute, ukuba ubabuza nge-1843 Chart, baya kuthi, “Zininzi kakhulu iimpazamo kule Tshathi.” Bayamchasa uEllen White, othi iNkosi yabamba isandla saYo phezu “kwempazamo” kweminye yemifanekiso yamanani ekule Tshathi.

But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.

Kodwa bona bazibeka ngokwabo ekuchaseni iLizwi likaThixo. KuHabakuki, kuthiwa lo mbono “awuyi . . . kuxoka.” Umbono abaVulindlela ababemelwe ukuwubeka kwiTshati ka-1843, nto leyo abayenzayo, uzalisekisa uHabakuki 2. Lo ngumbono ababemelwe ukuwubeka kule Tshati, yaye uHabakuki 2 uthi lo mbono “awuyi . . . kuxoka.” Ngoko ke, xa usithi le Tshati “izele ziimpazamo,” uchasa kokubini uMoya weSiprofeto neBhayibhile.

"A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."

Inxalenye yesiprofeto sikaHezekile nayo yaba ngumthombo wamandla nentuthuzelo kumakholwa: “Ilizwi likaYehova lafika kum, lisithi, Nyana womntu, siyintoni na eso saga eninaso ezweni lakwaSirayeli, nisithi, Imihla iyalibaziseka, nombono wonke uyatshitsha? Ngoko ke yithi kubo, Itsho iNkosi uYehova ukuthi . . . Imihla isondele, nokuzaliseka kwawo wonke umbono. . . . Ndiya kuthetha, nelizwi endiya kulithetha liya kwenzeka; alisayi kuba salibaziseka.” “Abo bendlu yakwaSirayeli bathi, Umbono awubonayo ngowemihla emininzi ezayo, yaye uprofeta ngamaxesha akude. Ngoko ke yithi kubo, Itsho iNkosi uYehova ukuthi, Akusayi kuphinda kulibaziseke nalinye lamazwi am; kodwa ilizwi endilithethileyo liya kwenziwa.” Hezekile 12:21–25, 27, 28.

Two Classes of Worshippers

Iindidi Ezimbini Zabanquli

Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.

Qaphela ukuba uthetha ngeendidi ezimbini zabakhonzi. Uthi abaninzi, xa oku kudana kwafikayo, baqhubeka befunda iziprofeto, nto leyo ebonisa ukuba kwakukho udidi olungazange luqhubeke. Siya kufumana ukukhanya okungakumbi ngalo mahluko phakathi kwezi ndidi zimbini.

The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.

Ukuzaliseka kukaHabakuki 2:1–4 yile Tshathi ka-1843 neTshathi ka-1850. Nakwincwadi kaHabakuki, ivesi 4 ithi olilungisa liya kuphila ngokholo lwalo, kwanaye onentliziyo eziphakamisileyo. Ichaza iindidi ezimbini zabanquli. Imbali yesiBhengezo saphakathi kobusuku ivelisa iindidi ezimbini zabanquli, yaye ezo ndidi zimbini zithethwa kuHabakuki.

In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.

Kumhlathi olandelayo, emva kokubhekisela kuHabakuki 2 nakuHezekile, uchaza elinye lamaqela athi: “abalindileyo.” Ngoobani abalindileyo? Ngabo abo bazalisekisa uDaniyeli 12, “Unoyolo lowo ulindayo, aze afikelele kwi-1335.” Eli qela ngabalindileyo.

"The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."

Abo babelindileyo bavuyiswa, bekholwa ukuba Lowo ulaziyo isiphelo kwasekuqalekeni wayejonge ezantsi kuzo zonke izizukulwana, yaye, ebona kwangaphambili ukuphoxeka kwabo, wayebanike amazwi enkuthazo nethemba.

We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.

Saye safowunelwa ngudade obeyesebenza kwelinye lamazwe aseMpuma Yurophu iminyaka embalwa. Wayengowalapho, wafudukela eUnited States, yaye xa wayiqondayo le Nguquko, wabuyela khona. Uye wajamelana nokuchaswa, usapho lwakhe lwecawe yangaphambili lunxibelelana neenkokeli zelizwe lakhe ukuze “luvale ucango kuye.” Kutsha nje, iNkosi imvulele ucango lokwabelana ngale Nguquko namaqela.

She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.

Ufowune kwakusasa ngentsasa, esabelana ngokuba omnye umqobo yayikukuhamba. Babedinga imoto ukuze bahambe baze bafundise lo myalezo, kodwa babengenayo imali eyaneleyo. Kwangoko nje bakufika kule ndawo, abahlobo abavela eUnited States, bekhuthazekile yiNkosi, bathumela imali eyaneleyo yokuthenga imoto.

This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."

Olu luhlobo lwamava olwenzeka kwabo babedanisekile. Babedanisekile, kodwa iNkosi yabakhokelela eziBhalweni ukuze ibakhuthaze, isithi, “Oku kudana bekuphantsi kolwalathiso lwam. Qhubekani nje nihambe phambili.”

"Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."

“Ukuba bekungekho ngenxa yezi ndawo zeso Sibhalo, zibabongoza ukuba balinde ngomonde baze babambelele ngokuqinileyo ekukuthembeleni kwabo elizwini likaThixo, ukholo lwabo ngeluba lwabasilela ngelo xesha lovavanyo.”

The Parable of the Ten Virgins and the Tarrying Time

Umzekeliso Weentombi Ezilishumi Nexesha Lokulibazisa

Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.

Qaphela indlela uDade White awudibanisa ngayo umzekeliso weentombi ezilishumi noHabakuki 2, kuba zombini zithetha ngexesha lokulibaziseka nangeendidi ezimbini zabanquli.

"The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"—now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.

Umzekeliso weentombi ezilishumi kaMateyu 25 ukwabonisa amava abantu bama-Adventist. KuMateyu 24, ephendula umbuzo wabafundi baKhe ngokuphathelele umqondiso wokubuya kwaKhe nowokuphela kwehlabathi, uKristu wabonisa ezinye zezona ziganeko zibalulekileyo embalini yehlabathi neyecawe ukusuka ekuzeni kwaKhe kokuqala kuse kuye kwesibini; oko kukuthi, ukutshatyalaliswa kweYerusalem, imbandezelo enkulu yecawe phantsi kweentshutshiso zobuhedeni nezobupopu, ukusiba mnyama kwelanga nenyanga, nokuwa kweenkwenkwezi. Emva koku wathetha ngokuza kwaKhe ebukumkanini baKhe, waza wabalisa umzekeliso ochaza iindidi ezimbini zabakhonzi abalindele ukubonakala kwaKhe. Isahluko 25 siqala ngamazwi athi: “Ngelo xesha ubukumkani bamazulu buya kufaniswa neentombi ezilishumi.” Apha kuboniswa icawe ephila ngemihla yokugqibela,”—ngoku, usebenzisa oku kwimbali yamaMillerite, kodwa qaphelani into ayithethayo—“Apha kuboniswa icawe ephila ngemihla yokugqibela,”—ngubani “icawe ephila ngemihla yokugqibela”? Ngu thina.

"The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"

Kuyafana noko kuboniswe ekupheleni kwesahluko 24. Kulo mzekeliso amava abo abonakaliswa ziziganeko zomtshato waseMpuma. “Ngelo xesha ubukumkani bamazulu buya kufaniswa neentombi ezilishumi, ezathabatha izibane zazo, zaphuma zaya kumhlangabeza umyeni. Kwaye ezintlanu zazo zazi zizilumko, nezintlanu zazi zizizidenge. Zona ezazizizidenge zathabatha izibane zazo, azathabatha oli kunye nazo; kodwa ezizilumko zathabatha oli ezityeni zazo kunye nezibane zazo. Ke kaloku xa umyeni wayelibazisa, zontlanu zozela zalala. Ke ezinzulwini zobusuku kwabakho isikhalo, Khangelani, nanko umyeni uyeza; phumani niye kumhlangabeza.”

The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.

Ukuza kukaKristu, njengoko kwakuvakaliswe sisigidimi sengelosi yokuqala, kwaqondwa njengokumelwa kukuza komyeni. Uhlaziyo olubanzi phantsi kokubhengezwa kokuza kwakhe okusondeleyo lwaluhambelana nokuphuma kweentombi. Kulo mzekeliso, njengakuMateyu 24, kumelwa iindidi ezimbini. Bonke babewathathile amalambane abo, iBhayibhile, baza ngokukhanya kwayo baphuma baya kuhlangabeza uMyeni. Kodwa ngoxa abazizidenge bathabatha amalambane abo bengenawo amafutha, izilumko zathabatha amafutha ezityeni zazo. Izilumko zaye zamkela ubabalo lukaThixo, amandla oMoya oyiNgcwele avuselelayo natyhila ukukhanya, awenza ilizwi lakhe laba sisibane ezinyaweni zazo. Zaziphengulula iziBhalo ukuze zifunde inyaniso, zaza ngenkuthalo zafuna ubunyulu bentliziyo nobobomi. Ezi zazineamava obuqu nokholo kuThixo nakwilizwi lakhe, obungenakubhukuqwa kukudana nokulibaziseka. Abanye babesuka benyuswa yimvakalelo yesiquphe, bexhomekeke elukholweni lwabazalwana babo, benelisekile ziimvakalelo ezilungileyo kodwa beswele ukuqonda okupheleleyo kwenyaniso okanye umsebenzi wokwenene wobabalo. Babengakulungelanga ukulibaziseka nokudana. Xa izilingo zafikayo, ukholo lwabo lwasilela, nezibane zabo zakhanya mfiliba.

"While the bridegroom tarried,"

“Ngexesha umyeni wayelibazisa,”

When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.

Wathandabuza nini uMyeni? NgoMatshi 22, 1844. Uyalibazisa. Kuza kwenzeka ntoni ngoku? Ezi ndidi zimbini ziya kubonakaliswa.

When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.

Xa silibala Isikhalo Sasezinzulwini zobusuku size siphume endleleni siwele kwihlabathi elingendawo elingezantsi, sibonisa ukuba asiyiqondi iVangeli. IVangeli Engunaphakade ngumsebenzi kaKristu ekuveliseni iindidi ezimbini zabanquli, ngokusekelwe kwisigidimi sobuprofeti esivavanyayo. Ukususela kwixesha lokulibaziseka kude kuse ekutshoneni komnyango, le yeyona ncopho yeVangeli Engunaphakade. Apha, iNkosi ithabatha iindidi ezimbini ngexesha lokulibaziseka, ifuna ukuzikhokelela kunye Nayo eMgwebeni, ize izidlulise kwinkqubo yokuvavanywa ukubonisa ukuba ngokwenene zinawo na amafutha okanye azinawo. Le yeyona ncopho yomsebenzi kaKristu wokwahlula igolide kwinkunkuma, ingqolowa kumdiza, izilumko kwiziyatha.

"While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."

“Ngeli lixa umyeni wayelibazisa, bonke bozela balala.” Ngokulibazisa komtshakazi kubonakaliswa ukudlula kwexesha awayelindelwe ngalo uYehova, ukuphoxeka, nokubonakala kokulibaziseka. Ngeli xesha lokungaqiniseki, umdla wabaphezulwana nabangenantliziyo ipheleleyo waqalisa ngokukhawuleza ukuxengaxenga, neenzame zabo zathotha; kodwa abo ukholo lwabo lwalusekelwe kulwazi lobuqu lweBhayibhile babenelitye phantsi kweenyawo zabo, amaza okuphoxeka awayengenakukulihlamba alisuse. “Bonke bozela balala;” iqela elinye likukungakhathali nasekulahleni ukholo lwalo, elinye iqela lilinde ngomonde de kunikwe ukukhanya okucace ngakumbi. Noko ke, kubusuku bovavanyo eli qela lokugqibela labonakala liphulukana, ukuya kuthi ga kwinqanaba elithile, nenzondelelo yalo nokuzinikela kwalo. Abangenantliziyo ipheleleyo nabaphezulwana babengasenakuxhomekeka elukholweni lwabazalwana babo. Elowo kufuneka ame okanye awe ngenxa yakhe.”

When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.

Xa kwafika ukudana, kwaqalisa iindidi ezimbini ukulala ngeendlela ezahlukileyo; kodwa kwaneentombi ezizizilumko zalahlekelwa yinxalenye yenzondelelo yazo. INkosi yayikhokela kule nto, ukuze xa umyalezo weSikhalo saMaphakathi kobusuku wafikayo kwiNtlanganiso yeNkampu yase-Exeter, Yenze umsebenzi phakathi kwazo.

The Testing Process: The Tarrying Time and the Midnight Cry

Inkqubo Yokuvavanywa: Ixesha Lokulinda Nomsindo Wasezinzulwini Zobusuku

From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.

Ukusuka kwi-Spirit of Prophecy, umqulu 4, iphepha 228: Khumbulani ukuba le nkqubo—iSikhalo Sasezinzulwini Zobusuku, ukusukela kwiXesha Lokulibaziseka kude kube kukuvalwa komnyango—yiNkosi evavanya abantu baYo. ISikhalo Sasezinzulwini Zobusuku kwiNtlanganiso Yenkampu yase-Exeter, ekubhengezweni kwaso kwada kwaya kutsho ku-Oktobha 22, 1844, siyinxalenye nje enye yaloo mbali. Asinakwahlulwa kwi-xesha lokulibaziseka, elilungiselela isiphumo seSikhalo Sasezinzulwini Zobusuku phakathi kweendidi ezimbini zabanquli. Nifanele niqonde iSikhalo Sasezinzulwini Zobusuku, kuba ukuba anisiqondi, niya kuwa niphume endleleni.

"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods, in the plural. Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"

"UThixo wayenenjongo yokuvavanya abantu bakhe. Isandla sakhe sasigubungele impazamo ekubalweni kwamaxesha okuprofeta. Isandla sakhe, isandla seNkosi, sasigubungele impazamo eyodwa ekubalweni kwamaxesha okuprofeta, kumaxesha amaninzi. Ama-Adventist akazange ayifumanise loo mpazamo, yaye ayizange ifunyanwe nangabona bafundileyo phakathi kwabachasayo bawo. Aba bokugqibela bathi, ‘Ukubalwa kwenu kwamaxesha okuprofeta kuchanile. Isiganeko esikhulu siza kwenzeka kungekudala; kodwa asisosiso eso sixelwa nguMnu. Miller; koko kukuguquka kwehlabathi, kungekhona ukubuya kwesibini kukaKristu.’"

The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.

Ixesha lokulindela ladlula, yaye uKristu akaveli ukuze akhulule abantu baKhe. Abo babemlindele uMsindisi wabo ngokholo olunyanisekileyo nangothando bafumana ukudana okukrakra. Kanti ke iNkosi yayizalisekisile injongo yaYo: yayivavanye iintliziyo zabo babebanga ukuba balindele ukubonakala kwaYo. Phakathi kwabo kwakukho abaninzi ababeqhutywa luloyiko kunokuba babeqhutywa luthando lwenyaniso. Xa isiganeko esasikulindelwe singazange senzeke, abo bantu bavakalisa ukuba babengadani; babengazange bakholwe ukuba uKristu uya kuza. Babengabanye bokuqala ukuhlekisa ngosizi lwabakholwayo bokwenyaniso.

This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.

Le yayiyinjongo yeNkosi. Asinanto emele isoyikise ngekamva, ngaphandle kokuba silibale indlela iNkosi esikhokele ngayo kumava ethu exesha elidlulileyo, yaye asinanto emele isoyikise ngaphandle kokuba sizilibale iimfundiso zeNkosi kumava ethu exesha elidlulileyo. Sicebisa ukuba aninakwahlula oku kukhokela kwimfundiso yaYo.

Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.

Imizobo Yobomi kaJames White noEllen G. White 1888, amaphepha 186–187: “UThixo wabavavanya waza wabangqina abantu bakhe ngokudlula kwexesha ngowe-1843. Impazamo—impazamo eyodwa—abayenzayo ekubaleni amaxesha esiprofeto ayizange ifunyanwe kwaoko nangabantu abafundileyo ababephikisana neembono zabo babekhangele ukuza kukaKristu. Ezi zifundiswa zinzulu zavakalisa ukuba uMnu. Miller wayelungile ekubaleni kwakhe ixesha, nangona babemphikisa ngokubhekisele kwisiganeko esasiya kusithwesa eso sithuba. Kodwa bona, kwanabantu bakaThixo ababelindile, babekwimpazamo efanayo kumbuzo wexesha.

We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.

Sikholwa ngokupheleleyo ukuba uThixo, ngobulumko baKhe, wayemise ukuba abantu baKhe bahlangane nokudana, okwakulungiselelwe kakuhle ukutyhila iintliziyo nokuphuhlisa izimilo eziyinyaniso—kungabi nje ukutyhila iintliziyo zabo kuphela, kodwa nokuphuhlisa izimilo zabo, ekuziziseni kwinqanaba apho oku kuya kubonakaliswa engxakini efikayo ngoKhwelo lwaseBusuku obuphakathi. Abo bayamkela isigidimi sengelosi yokuqala ngenxa yokoyika izigwebo zikaThixo, kungekhona ngenxa yokuba babeyithanda inyaniso yaye benqwenela ilifa ebukumkanini bamazulu, ngoku babonakala ekukhanyeni kwabo okuyinyaniso. Babephakathi kwabokuqala ukuhlekisa ngabo badanileyo ababenolangazelelo olunyanisekileyo nolothando lokubonakala kukaYesu. Olu vavanyo lukaThixo, oluhlolisisa kakhulu, lwatyhila izimilo eziyinyaniso zabo babeya kusaba uxanduva nehlazo ngokukhanyela ukholo lwabo ngelixa lovavanyo.

Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.

Abo babezaliswe abazange bashiywe ebumnyameni; kuba ekuphandeni amaxesha esiprofeto ngemithandazo enyanisekileyo, kwafunyanwa impazamo—loo mpazamo ikhethekileyo—kwaza kwalandelwa umgca wepensile yesiprofeto usihla utyhutyha ixesha lokulibazisa. Ekulindeleni ngovuyo ukuza kukaKristu, ukulibazisa okubonakalayo kombono kwakungakhange kuthathelwe ngqalelo, yaye kwaba sisothuso esilusizi nesingalindelekanga. Noko ke, kanye olu vavanyo lwaluyimfuneko kakhulu ukuze kuvele kwaye kuqiniswe amakholwa anyanisekileyo enyanisweni. Ixesha lokulibazisa laliyimfuneko kakhulu. Alizange nje kuphela libe liza kubonakalisa amaqela amabini lize liqalise ukuveza izimilo zawo eziya kubonakaliswa kwimbali yesiKhalo saphakathi kobusuku kuse ekutshoneni komnyango, kodwa laliyimfuneko ukomeleza abo babeza kuphuma bekwicala elifanelekileyo lalo mba. Aninako ukwahlula ixesha lokulibazisa kwisiKhalo saphakathi kobusuku okanye ekutshoneni komnyango.

When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.

Xa uwukhanyela uMkhosi Waphakathi Kwebusuku, ukhanyela kanye loo mbali ngokwayo. UMkhosi Waphakathi Kwebusuku asinguwo nje umyalezo kaSamuel Snow kwiNkomfa Yentente yase-Exeter; ungamava exesha lokulibaziseka. Kulapho iNkosi yayikhokelela khona. Asinanto emele isoyikise ngekamva, ngaphandle kokuba silibale ukukhokela kweNkosi kwimbali yethu edlulileyo—le mbali yexesha lokulibaziseka noMkhosi Waphakathi Kwebusuku, apho Yena ezisa iVangeli Elingunaphakade kwincopho kwiMbali yamaMillerite, evelisa iindidi ezimbini zabanquli.

Early Writings, page 74: "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."

Imibhalo Yokuqala, iphepha 74: “Ndibonile ukuba itshathi ka-1843 yayikhokelwa sisandla seNkosi, nokuba yayingafanele iguqulwe; ukuba amanani ayenjalo njengoko Yona yayiwafuna; ukuba isandla saYo sasiphezu kwawo saza safihla impazamo kwamanye amanani, ukuze kungabikho mntu unokuyibona, de sisuswe isandla saYo.”

The Mystery of Iniquity and the Testing Process

Imfihlelo Yobugwenxa neNkqubo Yokuvavanywa

If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.

Ukuba besinexesha, besinokuxoxa ngemfihlelo yobugwenxa. Imfihlelo yobugwenxa inokuba neentsingiselo ezichanekileyo ezingaphezu kwesinye, kodwa apha ibhekisa emsebenzini kaSathana wokuxuba ububi nokulungileyo, inyaniso nempazamo, kwiimbali ezingcwele apho iNkosi ibavavanya abantu baYo. Kwiimbali ezingcwele zesiBhalo apho iNkosi ibangenisa abantu baYo kwinkqubo yokuvavanywa, niya kuhlala nibona imfihlelo yobugwenxa—umsebenzi kaSathana wokuxuba inyaniso nempazamo. Xa abantu befika kule ndawo yokuvavanywa, imfihlelo yobugwenxa iye yawafiphaza amacala ombandela.

When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.

Xa kwafika ixesha lokuvavanywa kukaNowa, iBhayibhile isixelela ukuba imbewu kaSathana yayisele ixutywe nembewu kaThixo ngaphambi koko. Yiyo le nto yabangela ukuba imfihlelo yobugwenxa izaliseke ngexesha likaNowa, ichazwe kwiGenesis njengoko oonyana bakaThixo bathabatha iintombi zabantu ukuba zibe ngabafazi—ukuxutywa kweembewu ezimbini, imfihlelo yobugwenxa eyandulela uvavanyo lukaNowa.

At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.

Kuvavanyo lukaMoses noLwandle oluBomvu, isiBhalo sichaza indlela awawonakaliswe ngayo amaSirayeli, awayeza kuvavanywa kuLwandle oluBomvu naseSinayi, ziimfundiso zaseYiputa emva kokuba ebe apho ixesha elide kangako. Yayiyeyona mfihlelo yobugwenxa leyo—ukuphenjelelwa ziimfundiso zikaSathana.

In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.

Ngexesha lamaYuda, yaba ziimfundiso zamaGrike ezalungiselela indlela yokuba iSanhedrin ilikhabe inkqubo yawo yokuvavanywa.

In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.

Kwimbali yamaMillerite, amaMillerite awayekwiicawa zamaProtestanti ayesandul’ ukuphuma kwiminyaka eli-1260 yempembelelo yoPopu, eyayonakalisa imbewu enyulu ngembewu engacocekanga, ivelisa imfihlelo yobugwenxa eyandulela uvavanyo lweMbali yamaMillerite.

That is the mystery of iniquity that is always present.

Yiloo mfihlelo yokungabi namthetho ehlala ikhona ngamaxesha onke.

If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.

Ukuba ufunda indlela imfihlelo yobugwenxa esebenza ngayo, yiya kuPatriarchs and Prophets, isahluko sokuqala. USister White usixelela indlela uSathana awawuzalisekisa ngayo ummangaliso wobugwenxa eZulwini. Kwakuzakubakho uvavanyo eZulwini malunga nokuba zeziphi iingelosi ezaziza kuhlala nokuba zeziphi ezaziza kususwa, yaye uSathana wayezalisekisa ummangaliso wobugwenxa kanye apho eZulwini phambi kwaloo nkqubo yovavanyo.

Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.

USathana wakwenza oku ngokuhlwayela ukuthandabuza, ngokubeka ilizwi lakhe ngaphezu kweLizwi likaThixo, yaye okubaluleke ngakumbi, ngokukhokelela abanye ukuba bavakalise iimfundiso zakhe zobuxoki—umsebenzi ombi kakhulu. Wayebeka ukuthandabuza engqondweni yakho, uze ke uphume uye kukuvakalisa oko kuthandabuza eqeleni. Ukuba nabani na wayekhalaza ngolo kuthandabuza, wayeya kukhalaza ngawe, kungekhona ngaye.

Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.

Kutsha nje, umfundisi othile waseSpokane, eWashington, wenza amagqabaza nge-Early Writings, iphepha 74, esithi, “Ndaya kwisichazi-magama semihla nexesha likaEllen White, iWebster’s Dictionary, yaye figures ayithethi nto inxulumene ne-arithmetic.” Uninzi lwabantu oluve oko belungayi kukuphicotha kwaye beluya kumkholwa. Ubuncinane, loo mfundisi wayehlwayela amathandabuzo malunga noko la manani amele kona kule ndima; enyanisweni, wayexoka. IWebster’s 1828 Dictionary ithi: FIGURE, n. Kwi-arithmetic, uphawu olubonisa inani, njengokuba 2, 7, 9.

He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."

Wayebonakalisa amathandabuzo, esenza umsebenzi omelwe njengemfihlelo yobugwenxa. Wayechazela ama-Adventist, ukuba bakulungele ukubona, ukuba ngeli xesha lembali yoMhlaba, kufuneka uliqonde ngokwakho inyaniso uze ungaphulaphuli ebantwini; kuba, “. . . imfihlelo yobugwenxa seyisebenza kakade: . . . .”

Early Writings, page 74: ". . . 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."

Imibhalo Yokuqala, iphepha 74: “. . . ukuba amanani ayenjalo njengoko Wayefuna ukuba abe njalo, nokuba isandla saKhe sasiphezu kwawo saza safihla impazamo kwamanye amanani, ukuze kungabikho namnye unokuyibona, de isandla saKhe sasuswa.”

It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.

Kukulahlekisa, yaye izifundiswa zezakwalizwi zidla ngokwenza oko. Ukuba ufuna ukuqonda intsingiselo yegama eBhayibhileni okanye kuMoya Wobuprofeti, awuqali ngokujonga kwizichazi-magama; uqala ngokujonga kumprofeti. Umzekelo, uDaniyeli usebenzisa igama lesiHebhere elithi rum kuDaniyeli 8:11, eliguqulelwe ngokuthi “lasuswa.” Abantu bacinga ukuba lithetha “ukususwa,” kodwa uDaniyeli usebenzisa u-rum amanye amaxesha amahlanu, kwaye alize lithethe “ukususa”—lithetha “ukuphakamisa nokuzukisa.” Ngoko ke, ukucinga ukuba u-rum kuDaniyeli 8:11 uthetha “ukususa” kukulandela isithethe, kungekhona indlela uDaniyeli alisebenzisa ngayo elo gama.

Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.

Ngokufanayo, ngo-Ellen White: Ukuba ufuna ukubanga ukuba kwi-Early Writings, 74, igama elithi “figures” lithetha imifanekiso yobugcisa okanye imizobo, usenokuthi, “Isichazi-magama semihla ka-Ellen White asitsho ukuba ‘figures’ zithetha izibalo,” uthembele ekubeni uninzi lwabantu aluyi kukhangela. Kodwa ukuba belunokukhangela, beluya kufumanisa ukuba “figures” ngokwenene zithetha izibalo.

But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.

Kodwa indawo yokuqala oya kuyo nguEllen White ngokwakhe: Uthetha ntoni ngamanani? Kwi-Early Writings, iphepha 74, uthi, “Isandla saKhe sasisentla saza safihla impazamo kwamanye amanani,” yaye kwiphepha 236 uthi, “Isandla saKhe sagquma impazamo ekubalweni kwamaxesha esiprofeto.” Umprofetikazi uchaza ukuba isigama sakhe, amanani, simela amaxesha esiprofeto—izibalo, hayi umzobo.

So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.

Ngoko ke, iNkosi yasibamba ngantoni isandla saYo? Yasibamba isandla saYo phezu kwempazamo ekubalweni kwamaxesha esiprofeto—amanani.

Ellen White's Endorsement of the 2520

Ukuvunywa kukaEllen White kwe-2520

This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.

Le yeyona ngongoma iphambili. Baninzi abashumayela umyalezo ofanayo nowethu, yaye ndiyabaxhasa. Kodwa xa kufikwa kwi-2520 nokuba uEllen White wayekholelwa ukuba yayisisiprofeto esisemthethweni, nantsi impikiswano—nantsi ubungqina, yaye kulapho nifanele niqale khona. Zonke ezinye iingxoxo zisemthethweni yaye ziyinyaniso, kodwa le yeyona ndawo yokuqala.

In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time [March 22, 1844], the first disappointment.

Kwi-Early Writings, iphepha 74, apho kuthiwa iNkosi yayibambe isandla saYo phezu kwempazamo kwezinye zeenani, uchaza oko kuthethwa yile nto kwakwelo ncwadi, kwiphepha 236: “Ndabona abantu bakaThixo bevuya benethemba, bekhangela iNkosi yabo. Kodwa uThixo wayezimisele ukubavavanya.” Uthetha ngeXesha lokuLibaziseka [Matshi 22, 1844], ukudana kokuqala.

She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about March 22, 1844, the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.

Akabhekiseli ngokuDandatheka okwenzeka ngomhla wama-22 ku-Oktobha 1844, kuba nabo baya kuvavanywa apho kananjalo; kodwa apha ubhekisa kumhla wama-22 kuMatshi 1844, ixesha lokulibaziseka: “UThixo wayenenjongo yokubavavanya.” “Isandla saKhe sasigqume impazamo ekubaleni kwamaxesha obuprofeti.” Wayeza kubavavanya njani ngexesha lokulibaziseka? Ngokubamba isandla saKhe phezu kokuqonda kwabo kwamaxesha obuprofeti. Aninanto yokoyika ngekamva, ngaphandle kokuba silibale indlela iNkosi esikhokele ngayo kwixesha elidluleyo, kwimbali yamaMillerite, neemfundiso zaYo.

These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

La maxesha obuprofeti ayeyeyimfundiso ezavelisa ixesha lokulibaziseka. “Isandla saKhe sagubungela impazamo ekubalweni kwamaxesha obuprofeti. Abo babelindele iNkosi yabo abazange bayibone le mpazamo,”—impazamo enye—“kwaye nawona madoda afundileyo ayelichasa elo xesha nawo asilela ukuyibona. UThixo wayecebe ukuba abantu baKhe badibane nokudaniswa. Ixesha ladlula, baza abo babekhangela ngoovuyo olukhulu uMsindisi wabo baba lusizi baza badakumba, lo gama abo babengakuthandanga ukuvela kukaYesu, kodwa bamkela isigidimi ngenxa yokoyika, bakholiswa kukuba Akazange eze ngexesha lokulindelwa. Ukuvuma kwabo ukholo kwakungayichaphazelanga intliziyo nokuyihlambulula ubomi. Ukudlula kwelo xesha kwakubaliwe kakuhle ukuze kutyhile iintliziyo ezinjalo. Babengabokuqala ukuguquka baze bahlekise ngabo babebuhlungu, bedanile, abo babekuthanda ngenene ukuvela koMsindisi wabo. Ndabona ubulumko bukaThixo ekulingeni abantu baKhe nasekubanikeni uvavanyo olungqongqo lokuphonononga ukuze kufunyaniswe abo babeza kurhoxa babuyele umva ngexesha lokulingwa.

Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. 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—singular—was explained.

UYesu nawo wonke umkhosi wasezulwini babajonga ngovelwano nangothando abo babenokulangazelela okumnandi belinde ukumbona Lowo imiphefumlo yabo eyayimthanda. Iingelosi zazijikeleza phezu kwabo, ukuze zibaxhase ngexesha lovavanyo lwabo. Abo babengayihoyanga into yokwamkela isigidimi sasezulwini bashiywa ebumnyameni, yaza ingqumbo kaThixo yavutha phezu kwabo, kuba abazange bamkele ukukhanya awayebathumelele kona evela ezulwini. Abo bathembekileyo, badanileyo, ababengaqondi ukuba kutheni iNkosi yabo ingafikanga, abazange bashiywe ebumnyameni. Bakhokelwa kwakhona eziBhalweni zabo ukuze baphande amaxesha esiprofeto. Isandla seNkosi sasuswa kumanani, yaza impazamo—enye kuphela—yacaciswa.

Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "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." End of discussion! Ellen White places her seal of approval on the 2520.

Apha uyawuchaza umposiso owawukumanani akwiTshathi ka-1843, yaye sele echaze ukuba loo manani amela amaxesha obuprofeti. “Babona ukuba amaxesha obuprofeti afikelela ku-1844, nokuba ubungqina obo banye ababebunike ukuveza ukuba amaxesha obuprofeti aphela ngo-1843, babungqina ukuba aya kuphelela ngo-1844.” Isiphelo sengxoxo! U-Ellen White ubeka itywina lakhe lokwamkela phezu kwe-2520.

There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.

Kukho kuphela amaxesha amathathu esiprofeto kwiTshathi ka-1843 ababewaqonda ukuba aphela ngo-1843: i-1335, i-2520, ne-2300. UThixo wabamba isandla saKhe phezu kwempazamo ethile kwamanye amanani—amaxesha esiprofeto akwale Tshathi—kwada kwasuswa isandla saKhe. Akusithoba ukususa isandla saKhe, abo babelindile ngokuthembeka bakhokelwa ukuba baphinde bafunde amaxesha esiprofeto baza bafumanisa ukuba obo bungqina bunye obabakhokelela ekuboniseni ukuba amaxesha esiprofeto aphela ngo-1843, emva koko baqonda ukuba bungqina bokuba mabini kuwo aphela ngo-1844.

The 1335 begins in AD508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.

I-1335 iqala ngo-AD508 ize iphele ngo-1843. I-2520 iqala ngo-677BC yaye ichatshazelwa kukuzala konyaka. OoVulindlela babecinga ukuba yaphela ngo-1843, kodwa kamva baqonda ukuba ubungqina obo babubakhokelele ekuxeleni kwangaphambili u-1843 babungqina kwakhona ukuba isiprofeto se-2520 saphela ngo-1844. Isiprofeto se-2300 siqala ngo-457BC, yaye babecinga ukuba saphela ngo-1843, kodwa emva kokudana, ngokufunda kwabo amaxesha esiprofeto, baqonda ukuba saphela ngo-1844.

There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.

Zintathu ezintathu kuphela iziprofeto ababeqikelele ukuba ziya kuphela ngo-1843, yaye enye kuzo iyaphela ngokwenene: i-1335. Esi siprofeto asisosona iNkosi eyasibamba ngesandla saYo. Sichaza imbali yamaMillerite ukususela kwiXesha lokuLibazisa, sidlule kwiSikhalo saBubusuku, de kube ngu-Oktobha 22, 1844.

In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "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.

Kwinkcazo yayizolo, siphele ngale ngcaphulo kaEllen White: “Asekelwe amehlo awabonayo izinto ezabonwayo ngowe-1843 nangowe-1844.” Oku kuthiwa, “Ubusisiwe lowo uzayo ku-1843.” Kumhlathi olandelayo, uthi, “Isigidimi sanikelwa. Kwaye makungabikho kulibaziseka ekusiphindeni isigidimi, kuba iimpawu zamaxesha ziyazaliseka; umsebenzi wokuvala umele ukwenziwa. Umsebenzi omkhulu uya kwenziwa ngexesha elifutshane. Kungekudala kuya kunikelwa isigidimi ngokumiselwa kukaThixo esiya kukhula sibe sisikhalo esikhulu. Ngoko ke uDaniyeli uya kuma esabelweni sakhe, anike ubungqina bakhe.” Manuscript Releases, umqulu 21, 437.

Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful one sees in 1843 and 1844 is a blessing that leads him into the Most Holy Place.

UDaniyeli emi esabelweni sakhe yivesi 13 likaDaniyeli 12. “Anekholo amehlo awabonayo izinto ezabonwayo ngowe-1843 nangowe-1844” yivesi 12. UEllen White unika ingcaciso engcwele ngoDaniyeli 12:12–13, esithi ezi vesi azithethi ngesiprofeto sexesha, kodwa ngamava aquka owe-1843 nowe-1844, aveliswe kukuqondwa gwenxa kowe-1843 okuvelisa ixesha lokulibaziseka. Xa lifika ixesha lokulibaziseka, “Unoyolo olindayo.” Nangona umbono ulibazisa, wulinde. Unoyolo lowo ulinda ngokuthembeka ukusuka kwiXesha Lokulibaziseka de kuvalwe ucango. Oko akubonayo othembekileyo ngowe-1843 nangowe-1844 kuyintsikelelo emkhokelela kwiNdawo Engcwele Kakhulu.

The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.

Isiprofeto se-1335 saphela ngowe-1843, siphawula ukufika kweSikhalo Sasezinzulwini Zobusuku. Amaxesha esiprofeto angama-2520 nangama-2300 aphela ngowe-1844. UEllen White uthi ubungqina obo babakhokelela ukuba bavakalise ukuba ama-2520, ama-2300, nama-1335 aphela ngowe-1843, ngelo xesha baqondwa ukuba bungqina ukuba aya kugqitywa ngowe-1844.

"Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

Ukukhanya okuvela eLizwini likaThixo kwakhanya phezu kwesimo sabo, baza bafumanisa ixesha lokulibaziseka—“Nokuba [umbono] uyalibala, yimlindele.” Ekuthandeni kwabo ukuza kukaKristu ngokukhawuleza, babengakuhoyanga ukulibaziseka kombono, okwakubalelwe ukubonakalisa abo balindayo ngokwenene. Kwakhona babenendawo yexesha. Sekunjalo ndabona ukuba abaninzi kubo babengenako ukuphakama ngaphezu kokudaniswa kwabo okunzulu ukuze babe nelo nqanaba lenzondelelo namandla elaliphawule ukholo lwabo ngowe-1843.

Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."

USathana nezithunywa zakhe boyisa phezu kwabo, yaye abo babengayi kuwamkela umyalezo bazivuyela ngokwabo ngenxa yomgwebo wabo obonela kude nobulumko babo ekungawamkeleni loo nkohliso, njengoko babeyibiza. Abazange baqonde ukuba babewugatya umcebiso kaThixo ngokuchasene nabo ngokwabo, nokuba babesebenza bemanyene noSathana nezithunywa zakhe ukuze badide abantu bakaThixo, ababephila ngokwenene umyalezo othunyelwe uvela ezulwini.”

In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 was to prove that they ended in 1844.

Kule mbali, kukho iindidi ezimbini zabanquli. Udidi olungathembekanga luyabahlekisa abo balindileyo, kodwa abo balindileyo bakhokelwa babuyiselwa kumaxesha esiprofeto baze baqonde ukuba kanye obo bungqina obabakhokelela ekuchongeni isiphelo se-2520 ne-2300 ngo-1843 babuza kungqina ukuba baphela ngo-1844.

Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.

Nangona abo babelindileyo bakuqonda oku, babengasenawo amadangatye afanayo eNkosi njengangaphambi kokudana kokuqala. Baya kuphinda bavuselelwe ngomyalezo wokuKhala Kwasemini Ebusuku. Abo babelindileyo babesesele beyiqondile i-1844, isiphelo seziprofeto, ngaphambi kokuKhala Kwasemini Ebusuku.

The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.

Isigidimi sasezinzulwini zobusuku sabavumela abo babelindile ukuba bachonge u-Oktobha 22, 1844. Ngolo lwazi, kwakungekuko nje ukuba kwakukwindawo ethile ku-1844; kwakukulo kanye mhla, yaye oko kwawanika amandla umyalezo.

Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.

Uyawubona na lo msebenzi uqhubekayo? Iimfundiso ezivelisa la mava ziziprofeto ezithathu: i-1335, i-2300, ne-2520.

After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.

Emva kokuqonda oku, baqalisa ukuvakalisa besithi, “Phumani eBhabheli.” Lo nguMyalezo weNgelosi yesiBini.

Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.

Makucace gca: Yintoni ephela ngexesha lokulinda? Kukusetyenziswa kweTshathi ka-1843. Bayibeka ecaleni le Tshathi kuba ngoku babeqonda ukuba iNkosi iza kuza ngo-1844, kanti iTshathi yayisithi ngo-1843. Ngoko ke, bayibeka ecaleni iTshathi ngenxa yembali yoMyalezo weNgelosi yesiBini.

What becomes their message in the history of the Second Angel? The last paragraph explains.

Yintoni eba ngumyalezo wabo kwimbali yeNgelosi yesiBini? Umhlathi wokugqibela uyakuchaza.

"The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."

Amakholwa kulo myalezo ayecinezelwe emabandleni. Kangangethuba, abo babengavumi ukuwamkela lo myalezo babethintelwe luloyiko ekubonakaliseni izimvo zeentliziyo zabo; kodwa ukudlula kwexesha kwatyhila iimvakalelo zabo zokwenene. Babenqwenela ukuthulisa ubungqina abo babelindile ababeziva benyanzelekile ukubuthwala, bokuba amaxesha esiprofeto ayesanda ade afikelele ku-1844.

What prophetic periods? The 2520, the 2300, and the 1335. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520- and the 2300-year prophecies.

Ziziphi iixesha zobuprofeti? I-2520, i-2300, ne-1335. Lowo ngumyalezo wazo kule mbali. Ngoku bathi, “Siyakuqonda! Ezi ziprofeto zifikelela ku-1844.” Umyalezo wazo kwimbali yoKhwelo lwasezinzulwini zobusuku ziziprofeto zeminyaka eyi-2520 ne-2300.

"For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."

“Kangangexeshana, abo babengayi kuwamkela umyalezo babethintelwe luloyiko ekwenzeni ngokweemvakalelo zeentliziyo zabo; kodwa ukudlula kwexesha kwatyhila iimvakalelo zabo eziyinyaniso. Babenqwenela ukuthulisa ubungqina abo balindileyo babeziva benyanzelekile ukubuthwala, bokuba amaxesha obuprofeti ayolulela kowe-1844. Ngokucaca amakholwa achaza impazamo yawo—impazamo engaqhelekanga—aza anika izizathu zokuba kutheni ayelindele iNkosi yawo ngowe-1844. Abachasayo babengenakuzisa naziphi na izizathu ezichasene nezizathu ezinamandla ezazinikiwe. Sekunjalo, ingqumbo yamabandla yavutha; bazimisela ukungabuphulaphuli ubungqina, nokuwuvalela ngaphandle kwamabandla loo bungqina, ukuze abanye bangabi nako ukuluva.”

What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.

Kwenzeka ntoni xa unikezela ngo-2520 enxulumene neentsuku ezingama-2300? KwiMbali yamaMillerite, uyavalelwa ngaphandle ezicaweni, yaye kwenziwa umzamo wokuwuthulisa loo myalezo.

"Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.

Abo bangazange banobuganga bokubamba kwabanye ukukhanya uThixo awayebanike kona, bagxothwa emabandleni; kodwa uYesu wayenabo, yaye babevuya ekukhanyeni kobuso baKhe. Babelungiselelwe ukwamkela isigidimi sengwe yesibini.” Early Writings, 235–237.

Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.

Ngaphandle kokungena kufundo lwe-2520, into esizama ukuyibonisa kukuba uEllen White ubeka itywina lakhe lokuvuma phezu kwe-2520. Ukuba awukwazi ukuyibona le nto, kufuneka uthandaze ukuba uYesu asuse amaxolo emehlweni akho. UEllen White wathi ubungqina obabubakhokele ukuba baqikelele u-1843 babubonwa ke ngoko bungqina ukuba ezi zithuba zesiprofeto zaphela ngo-1844. Uhlala ezichaza izithuba zesiprofeto, okanye amanani, ngobuninzi. Kukho kuphela izithuba ezithathu zesiprofeto kwiTshathi ka-1843 ezaphela ngo-1843.

The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.

Le iphela ngo-1843, i-1335, ifuna, ngenxa yokuchaneka ngokwegrama, ubuncinane amaxesha amabini esiprofeto ukuze akwazi ukuthi “amanani” kunye “namaxesha esiprofeto.” Ukuba mathathu yaye ususa elinye, ngoko la mabini awamkelayo ngama-2520 nama-2300, nokuba abanye bathini na.

In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.

Kule mbali, kuquka nokuDumala Okukhulu kwama-Adventist ngo-Oktobha 22, 1844, iNkosi yayivelisa amava apho babevalelwa ngaphandle kwamabandla ukuze bakwazi ukuma, kungekhona phezu kwempembelelo yabantu, kodwa phezu kweLizwi likaThixo. Babewadinga loo mava ukuze babe nokholo lokungena kunye noYesu Kristu eNtabeni eNgcwele Kakhulu. Wayebafezekisa ukuze azise esiphelweni iVangeli eliNgunaphakade.

Testimony of the Pioneers: James White and Uriah Smith

Ubungqina babaSeki-mendo: UJames White no-Uriah Smith

Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.

Emva koko, sinabaVulindlela ababini, uJames White noUriah Smith. Aba ngamadoda aphambili athe abefundisi bezakwalizwi banamhlanje babhekise kuwo ukuze babange ukuba uJames White wayilahla i-2520 ngowe-1863 nokuba uUriah Smith wayilahla kwimibhalo yakhe ngeminyaka yoo-1870 nangee-1880.

We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.

Sibuyela ku-1844 yaye kungekudala emva koko ukuze sibone indlela uJames White noUriah Smith abawuchaza ngayo lo mbali inye kanye athe uEllen White usandula ukuyichaza. Uthetha ngamaxesha esiprofeto nangendlela iNkosi esusa ngayo isandla saYo yaza yavumela ukuba impazamo ibonakale, yaye nabo abaVulindlela babini benza ngokunjalo.

Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.

UEllen White akathethi “2520” okanye “amaxesha asixhenxe,” kodwa uUriah Smith noJames White bayakwenza oko. Bakucacisa ngokungenakuphikwa ukuba amaxesha esiprofeto awaqondwayo kule mbali ayengawo ama-2520 nama-2300.

James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."

UJames White, Review and Herald, umqulu 1, Julayi 9, 1851: “Utsho umntu ophikisayo ukuthi, ‘Andikholelwa ukuba isikhalo saphakathi kobusuku sele sinikelwe okwangoku.’ Nathi asikholwa ukuba isikhalo saphakathi kobusuku sakha saviwa sithi, okanye ukuba siya kuze sivezwe kuthi. Isikhalo sikaMateyu 25:6, ‘Yabonani, umyeni uyeza,’ sikwimbali yomtshato wasempuma. Kodwa ukuba isikhalo sanikelwa, saza samkelwa ngokupheleleyo ngumzimba wonke wama-Advent ekwindla lowe-1844, esithelekiseka kakuhle nesikhalo saphakathi kobusuku somzekeliso, akufanele kuphikwe ngabo babenamava kuso.”

James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.

UJames White ujongene nembali apho abantu bayalikhaba iSikhalo Sasezinzulwini Zobusuku baza baphume endleleni. Uphendula koku yaye uza kuxoxa ngale mbali.

"It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."

Yafika ngexesha elifanelekileyo. Isikhalo somzekeliso salandela ngoko nangoko ukulibaziseka, nokozela nokulala. Oku kwalandela ukulibaziseka kwethu, sele sidanile, kwaza kwafikelela ezindlebeni zethu sisekwimeko yokudandatheka. Eso sikhalo sawavusa iintombi ezilishumi, saza sakhokelela ekubeni zilungise izibane zazo. Oku, kukhatshwa ngamandla oMoya, kwabavusa abantu be-Advent, kwaza kwabakhokelela ekubeni baphengulule iBhayibhile ngendlela abangazange bayenze ngaphambili, kwanokuba bazinikele bona ngokwabo nempahla yabo yehlabathi ngokupheleleyo eNkosini. Abo banika isikhalo sokuba iNkosi iya kuza ngenyanga yesixhenxe, 1844, bakubona ngokucacileyo ukuba amaxesha esiprofeto afikelela kwelo xesha; ngoko ke, ubungqina obabunikelwe ngokusekelwe kula maxesha ukuze kungqinwe ukuba ukuBuya kuya kuba ngo-1843, babungqina ukuba kuya kuba ngo-1844. Saza ngoko sabona impazamo kule ndlela yokubala eyayiphelisa iintsuku ezingama-2300 ngo-1843. Akukho namnye kwabo babebhala ngokuchasene nokuBuya owayibonayo loo nto. Isandla soBonelelo—unobumba omkhulu ‘B’—sayigubungela impazamo—ikwisinye—de kwafika ixesha lokuba ibonwe. Impazamo yayikukuthabatha iminyaka epheleleyo engama-457 kwi-2300, nto leyo eyashiya u-1843, ngaphandle kokuthathela ngqalelo naliphi na iqhezu lonyaka ka-457 B.C. elalisele lidlulile, xa umyalelo waphuma, apho iiveki ezingama-70 zibalwa khona.

"Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"

“Iingqondo zethu zakhokelwa kulo kanye umhla wexesha, [1843,] ngenxa yokuba, xa amaxesha ahlukeneyo esiprofeto ebalwa kususela kuloo minyaka apho ababalimihla abachanekileyo kakhulu babeka ukuzaliseka kwezo ziganeko ezaziza kuphawula ukuqala kwawo, onke abonakala ephela ngaloo nyaka.”

Now he tells us the prophetic periods they thought terminated in 1843.

Ngoku usixelela amaxesha obuprofeti ababecinga ukuba ayephela ngo-1843.

"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.

“Oku kwakubonakala kunjalo, nangona kunjalo.” Kwakubonakala kuphela ukuba ziphela ngo-1843. Baza kufumanisa ukuba ziphela ngo-1844.

"We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting BC677 from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into AD1844 as it might have commenced after the beginning of BC677.'

“Sibala ‘amaxesha asixhenxe,’ okanye iminyaka engama-2520, ukusuka ekuthinjweni kukaManase, ekuthi, ngovumelwano olukhulu, lubekwe ngababhali bezikhathi ku-BC677.” La ngamaxesha esiprofeto ababexakeke ngawo. “Lo mhla kuphela kwawo esakha sabala ngawo ukuqala kwesi sithuba; yaye xa kususwa u-BC677 kwiminyaka engama-2520, kwasala u-AD1843. Noko ke, asizange sikuqaphele ukuba, njengoko bekuya kufuneka iminyaka epheleleyo engama-677 ngaphambi kukaKristu, neminyaka epheleleyo engama-1843 emva kukaKristu, ukuze kugqitywe iminyaka engama-2520, kwakukwafuneka ukuba sandise esi sithuba side singene ku-AD1844, ngokobude besiqalo saso emva kokuqala kuka-BC677.”

The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.

Amaxesha obuprofeti awathi kuwo “isandla soBonelelo sabamba isandla sakhe phezu kwempazamo,” aquka nowe-2520.

Uriah Smith: "As time continued beyond AD1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into AD1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."

Uriah Smith: “Njengoko ixesha laqhubekeka ladlula ngaphaya ko-AD1843, abaninzi baqalisa ukuphanda ngezizathu zokudana kwabo ngokubhekisele kumnyaka wokuhlangulwa kwabo ababekulindele. Kwangelo xesha kwaqondwa ukuba, xa onke amaxesha esiprofeto eqalelwa kwiminyaka ye-BC, apho sasihlala sibeka khona ukuqala kwawo, ayengayi kugqitywa ngokwahlukileyo, kwanakwisigqibo sokuba ubalo-maxesha lwethu nomhla wokuqalisa kwawo wawuchanile, de kube ngaxa lithile phakathi konyaka ka-1844. Ngaloo ndlela, awawona maxesha asixhenxe, okanye iminyaka engama-2520, aqala ngo-BC677—ijubili enkulu, okanye iminyaka engama-2450 [engaboniswanga nakwitshathi ka-1843 okanye ka-1850.], aqala ngo-BC607—kunye neminyaka engama-2300 kaDaniyeli, eqala ngo-BC457—njengoko inxalenye yonyaka ngamnye kuloo minyaka, ekwakususelwa kuyo ngokwahlukileyo ukubalwa kwamaxesha esiprofeto, yayisele idlulile phambi kokwenzeka kweziganeko ezahlukahlukeneyo ezaziphawula ukuqala kwawo, kwakuyimfuneko ukuba andiselwe ade angene kangangoko ku-AD1844, ngokomlinganiselo wokuba ngokwahlukileyo aqala emva kokuqala kweminyaka ye-BC ekubalwa kuyo nganye nganye, ukuze, nokuba kugqitywe inani leminyaka kwelinye nelinye, nokuba kuvavanywe ukuchaneka kobalo-maxesha lwethu. Kodwa kwakungekho mkhondo wexesha, kuloo minyaka ye-BC ngokwahlukileyo, apho la maxesha ahlukeneyo aqala khona; yaye ngenxa yoko ixesha elingaphakathi konyaka wokuphela kwawo lalingenakuphawulwa ngokuchanileyo.”

Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.

Uriah Smith noJames White bobabini bayangqina ukuba amaxesha esiprofeto aqondwa njengaphela ngowe-1844 ayengama-2520 nama-2300 eminyaka, besebenzisa kwaezo ntetho zafanayo nezikaEllen White kwincwadi ethi *Early Writings*, iphepha 236 nokuqhubekekayo.

The Chain of Truth: William Miller's Commencement Points

Umtya WeNyaniso: Amanqaku Okuqala KaWilliam Miller

Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"—Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.

Imibhalo Yokuqala, iphepha 230: “UThixo wathumela ingelosi yaKhe”—ingelosi uGabriyeli—“ukuba ichukumise intliziyo yomfama”—uWilliam Miller—“owayengakholwa yiBhayibhile, ukuze amkhokele ekuphandeni iziprofeto. Iingelosi zikaThixo zazimtyelela ngokuphindaphindiweyo lowo unyuliweyo, ukuze zikhokele ingqondo yakhe, zivule ekuqondeni kwakhe iziprofeto ezazisoloko zimnyama kubantu bakaThixo. Wanikwa isiqalo somxokelelwane wenyaniso, waza wakhokelwa ukuba aqhubeke ephanda ikhonkco emva kwekhonkco, wada walijonga ngommangaliso nangokuncoma iLizwi likaThixo. Wabona apho umxokelelwane ogqibeleleyo wenyaniso. Elo Lizwi awayekade elijonga njengelingaphefumlelwanga ngoku lavuleka phambi kombono wakhe ngobuhle balo nangobuqaqawuli balo. Wabona ukuba inxalenye enye yesiBhalo icacisa enye,”—uGabriyeli wamabonisa indlela esiyibiza ngokuba kukuthelekisa izibhalo ukungqina inyaniso, umgca phezu komgca, apha kancinane nalapha kancinane.

Gabriel gave him the commencement of the chain of truth and the method of proof-texting.

UGabriyeli wamnika ukuqaliswa kwetyathanga lenyaniso nendlela yokusebenzisa iitekisi zobungqina.

William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A.D. 508."

UWilliam Miller, Advent Review and Sabbath Herald, Epreli 18, 1854: “Ngophando olongezelelweyo lweZibhalo, ndagqiba kwelokuba izihlandlo ezisixhenxe zobukhosi bamaNtlanga zimele ziqale xa amaYuda ayeka ukuba luhlanga oluzimeleyo ekuthinjweni kukaManase, ekwathi abona babhali bexesha abanobuchule bakubeka ku-677 B.C.; ukuba iintsuku ezingama-2300 zaqala kunye neeveki ezingamashumi asixhenxe, ekwathi abona babhali bexesha abanobuchule bazibeka ku-457 B.C.; kwanokuba iintsuku ezili-1335, eziqala ngokususwa kwemihla ngemihla, nangokumiswa kwesikizi lesiphanziso, [Daniyeli 12:11] zazimele ukubalwa ukususela ekumiselweni kobukhosi bopapa, emva kokususwa kwezisikizi zobuhedeni, nto leyo ekuthi, ngokwabona babhali bembali abagqwesileyo endandinokubonisana nabo, imele ukubekwa malunga no-508 A.D.”

Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are AD508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.

UEllen White uthi uGabriyeli wanika uWilliam Miller indawo yokuqala yekhonkco lenyaniso, yaye uWilliam Miller uyangqina ukuba amanqaku amathathu okuqala awawanikwayo ngu-AD508, 677BC, no-457BC. Wanikwa amanqaku okuqala ezi ziprofeto, ezavelisa imbali yeSikhalo Sasezinzulwini Zobusuku, yiNgelosi uGabriyeli.

The Last Deception: Rejecting the Spirit of Prophecy

Inkohliso Yokugqibela: Ukulahla uMoya Wesiprofeto

Selected Messages, book 1, page 48: "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." The last deception of Satan is to destroy the Spirit of Prophecy.

Imiyalezo Ekhethiweyo, incwadi 1, iphepha 48: “USathana u . . . uhlala ezisa izinto zobuxoki—ukuze akhokelele abantu bemke enyanisweni. Inkohliso kanye yokugqibela kaSathana iya kuba kukwenza lingabi nampembelelo ubungqina boMoya kaThixo.” Inkohliso yokugqibela kaSathana kukutshabalalisa uMoya wesiProfeto.

If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.

Ukuba uzilahla ezi nyaniso zesiseko, ngaxeshanye uyawulahla noMoya Wesiprofeto. U-Ellen White ubeka ukuvuma kwakhe phezu ko-2520. Lahla u-2520, yaye ulahla zombini umntwana namanzi okuhlamba.

"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)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?

“USathana uhlala . . . enyanzelisa ubuxoki obufanisa inyaniso—ukuze alahlekise abantu enyanisweni. Inkohliso kanye yokugqibela kaSathana iya kuba kukwenza ubungqina boMoya kaThixo bungabi nampumelelo. ‘Apho kungekho mbono, abantu bayatshabalala’ (ImiZekeliso 29:18).” Uthetha ngokwala uMoya woBuprofeti, yaye, enxulumene noko, uthi ukuba uyamwala uMoya woBuprofeti, apho kungekho mbono abantu bayatshabalala. Yintoni loo mbono? Ukuba uyamwala uMoya woBuprofeti, nguwuphi umbono osilelayo?

"Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV). If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.

“Bhala umbono, uwenze ucace emacwecweni, ukuze lowo uwufundayo abaleke.” Habakuki 2:2 (KJV). Ukuba uyawala uMoya wesiProfeto, uya kulwala iTshathi ka-1843; yaye, ukuba uyayala le Tshathi, uyala uMoya wesiProfeto.

"Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.

“USathana uya kusebenza ngobuqhophololo nobukrelekrele, ngeendlela ezahlukeneyo nangamaziko ahlukeneyo, ukuze ashukumise aze adodobalise ukuthembela kwabantu abaseleyo bakaThixo kubungqina benyaniso. Kuya kuvuswa intiyo nxamnye nezi Bungqina, intiyo engeyobuSathana.” Ngamanye amaxesha sicinga “ngobukaSathana” njengezenzo ezoyikekayo nezimnyama, kodwa kwi-Patriarchs and Prophets sixelelwa ukuba uSathana usebenza ngokutyhila amathandabuzo ngendlela efihlakeleyo. Oko kukuhlasela kobuSathana nxamnye noMoya Wokuprofeta nezi nyaniso zesiseko. Kwenziwa ngabantu ekufanele ukuba sibathembe abo bafaka la mathandabuzo.

"There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.

Kuya kuvuswa intiyo nxamnye namaNgqina enobungangamsha bukaSathana. Imisebenzi kaSathana iya kuba kukuphazamisa ukholo lwamabandla kuwo, ngenxa yesi sizathu: USathana akanakuba nendlela evuleke ngokucace kangako yokungenisa iinkohliso zakhe nokubopha imiphefumlo ekulahlekisweni kwakhe ukuba izilumkiso, izohlwayo, neengcebiso zikaMoya kaThixo zithotyelwa.” Selected Messages, incwadi 1, 48.

As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.

Njengoko sisondeza oku esiphelweni, xa uDade White esithi asinanto yakoyika ngekamva ngaphandle kokuba silibale ukukhokela kweNkosi, ndithi olo kukhokela kweNkosi athetha ngalo yimbali esusela kwiXesha lokuLibaziseka ukuya kumnyango ovaliweyo—imbali emelwe ligama elithi, Isikhalo Sasezinzulwini Zobusuku. Asinanto yakoyika ngekamva ngaphandle kokuba silibale indlela iNkosi esikhokele ngayo kumava eSikhalo Sasezinzulwini Zobusuku, kwanemfundiso ezinxulumene nolo kukhokela. Iimfundiso ezavelisa la mava ziziprofeto zexesha ezithathu, eziqala ngemihla eyanikwa uWilliam Miller yiNgelosi uGabriyeli. Asinanto yakoyika ngekamva ngaphandle kokuba sizilibale ezi mfundiso, kuquka ne-2520, ezavelisa amava eSikhalo Sasezinzulwini Zobusuku njengoko iNkosi yayikhokela amaMillerite kwincopho yeVangeli Engunaphakade.

Spalding and Magan, pages 305–306: "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." You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.

USpalding noMagan, amaphepha 305–306: “Inye into eqinisekileyo: loo maSeventh-day Adventist athabatha indawo yawo phantsi kwebhanile kaSathana aya kuqala ayeke ukholo lwawo kwizilumkiso nasezikhalimelweni eziqulethwe kumaTestimonies oMoya kaThixo.” Ukuba uyazikhaba iiSiseko, uyawukhaba uMoya wesiProfeto. Ukuba uyamkhaba uMoya wesiProfeto, uyazikhaba iiSiseko. Zihamba kunye. Apho kungekho Moya wesiProfeto, akukho mbono.

"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 lokuzinikela ngakumbi nokukhonza ngcwele ngakumbi luyenziwa, yaye luya kuqhubeka lusenziwa. Abanye ngoku bavakalisa iziphakamiso zikaSathana baya kubuyela ezingqondweni. 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 kuthatha 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 mabadle inyama kaKristu, basele negazi lakhe. Kuya kubakho ukukhula kokuqonda, kuba inyaniso inamandla okwandiswa rhoqo. Umsunguli ongcwele wenyaniso uya kungena kubudlelane obusondeleyo ngakumbi nangakumbi nabo baqhubeka 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 kudliwa ukudla.

"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 ngokupheleleyo icebo leNkosi lokuthabatha abantwana bakaSirayeli ebukhobokeni baseYiputa, ibakhokele entlango 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 ivela kwiindaba ezilungileyo, siya kuba nokuqonda okucace ngakumbi ngolawulo lwamaYuda, kwanokuqonda okunzulu ngakumbi iinyaniso zalo ezibalulekileyo. Uphononongo lwethu lwenyaniso alukagqitywa. Siqokelele kuphela imitha embalwa yokukhanya. Abo bangengabo abafundi beLizwi imihla ngemihla abasayi kuzisombulula iingxaki zolawulo lwamaYuda. Abayi kuziqonda iinyaniso ezifundiswa yinkonzo yetempile. Umsebenzi kaThixo uthintelwa kukuqonda kwehlabathi icebo lakhe elikhulu. Ubomi obuzayo buya kutyhila intsingiselo yemithetho uKristu, egutyungelwe yintsika yelifu, awayinika abantu bakhe.” Spalding and Magan, 305–306.

Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.

Abo ma-Adventist bamkela uphawu lwerhamncwa, beme phantsi kwebhanile kaSathana, baqala ngokwala uMoya wesiprofeto.

There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.

Kukho iindidi ezimbini kule ndima: abo baqhubekeka baye ekumazini iNkosi, baqhubeka besidla inyama yayo besela negazi layo, baqhubeka befunda iLizwi likaThixo, nabo bangakwenziyo oko. Ukukhula kwenyaniso akukagqitywa; baya kuba nezinto zokuthetha ngenkonzo yeNgcwele ezingekathethwa. Baya kugxininisa utshintsho lwexesha lolawulo kwixesha likaKristu, olwalungumfuziselo wangaphambili wotshintsho lwexesha lamaMillerite, lubhekisa phambili kwixesha lolawulo xa uKristu etshintsha esuka kuMgwebo lwabaFileyo aye kuMgwebo lwabaPhilayo. Baya kuba nezinto zokuthetha ngeNgcwele nangendlela iNkosi ephawula ngayo iintshukumo zayo kwezi nguqu zexesha lolawulo ngokuthululwa koMoya wayo.

A couple more quotes and we are almost done.

Ezinye iikowuti ezimbalwa nje, size sibe phantse sigqibile.

Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.

Abo baSeventh-day Adventist abasigatyayo Isikhalo Saphakathi Kobusuku bayawa endleleni, besala iinkokelo zeNkosi neemfundiso zenkolo ezivelisa imbali yeSikhalo Saphakathi Kobusuku. Yiloo nto ekufuneka siyoyike—ukwala ezo mfundiso nokungaqondi loo mava. Ngokwenjenjalo, siyamala uMoya Wokuprofeta.

Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.

UDade White ubeka itywina lakhe lokwamkela phezu kwe-2520. Siya kubonisa indlela abeka ngayo itywina lakhe lokwamkela phezu kwezinye iinyaniso ezikwiTshathi ka-1843.

At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.

Ekupheleni kwehlabathi, xa konke oku kufikelela encotsheni yeVangeli Engunaphakade kwimbali yethu, ubu-Adventism buya kujamelana nenkqubo yokuvavanywa enamanyathelo amathathu esele yabonakaliswa kwangaphambili, njengoko kubonakala kumava kaWilliam Miller.

William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.

UWilliam Miller wenza iimpazamo ezintathu: (1) Wasikhaba isikhalo saphakathi kobusuku waza wawa emendweni waya kwihlabathi elingendawo elisezantsi. (2) Emva koko wathembela kwimpembelelo yomntu, uJoshua Himes. (3) Wasikhaba iSabatha.

A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.

Kwavela umbuzo: “Ngaba walala iSabatha okanye iNgcwele?” Imfundiso eyatshintsha ngelo xesha ukusuka kwingcwele esemhlabeni yaya kwiNgcwele eseZulwini kusenokwenzeka ukuba uMiller wayengakayiqondi ngokupheleleyo. Xa uEllen White wakhokelwayo wangena eNgcwelengcwele, wabona iMithetho eliShumi ngaphakathi etyeyeni yomnqophiso, yaye umthetho weSabatha wawukhazimliswe bubungcwele obuyingqongileyo.

The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.

Into uMiller awawugatya nguMthetho kaThixo—iSabatha. Ngoko ke, uMiller waligatya iKhwelo lasezinzulwini zobusuku, wandula ke waxhomekeka enyameni, waza emva koko wamkela uphawu lwerhamncwa. Oko kuyaphindwa ekupheleni kwehlabathi.

Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust." She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.

Iingqina, umqulu 5, iphepha 211: “Apha siyabona ukuba ibandla—ingcwele yeNkosi—laba lelokuqala ukuva ukubethwa ngumsindo kaThixo. Amadoda amakhulu, abo uThixo wayebanike ukukhanya okukhulu nababemi njengabagcini bezinto ezinomdla wokomoya zabantu, ayengcatshile ukuthembeka kwawo.” Uthetha ngeHezekile 8 no-9, ukutywinwa. UDade White uthi ukutywinwa okukuHezekile 9 kuyafana nokutywinwa kweSityhilelo 7. Uthetha ngexesha lokutywinwa kwabali-144,000. Uthi abo babefanele ukuba ngabagcini babengcatshile ukuthembeka kwabo.

"They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated." They are falling off the path.

“Babethabathe esi sikhundla sokuba asimele silindele imimangaliso nokubonakaliswa okuphawulekayo kwamandla kaThixo njengakwimihla yangaphambili. Amaxesha atshintshile.” Impazamo yabo yokuqala yaba kukuchasa iSikhalo Sasezinzulwini Zobusuku, besithi, “Okwenzeka kule mbali yeSikhalo Sasezinzulwini Zobusuku akuphindwa kwakhona.” Bayaphambuka endleleni.

"These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.

La mazwi aqinisa ukungakholwa kwabo, baze bathi: INkosi ayiyi kwenza okulungileyo, kananjalo ayiyi kwenza okubi. Inenceba kakhulu ukuba ihlasele abantu bayo ngomgwebo. Ngaloo ndlela “Uxolo nokhuseleko” kusisijwili samadoda angasoze aphinde aphakamise ilizwi lawo njengexilongo ukuze abonise abantu bakaThixo izikreqo zabo nendlu kaYakobi izono zayo. Ezi zinja ezizizimumu ezingavumanga ukukhonkotha zizo eziya kuva impindezelo enobulungisa yoThixo ocatshukisiweyo. Amadoda, iintombi, nabantwana abancinane bonke batshabalala kunye. Testimonies, volume 5, 211.

Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5 (KJV). If you trust in a man, your heart departs from the Lord.

UYeremiya, ethetha ngokusilela kwesibini kukaWilliam Miller, wathi, “Utsho uYehova ukuthi; Uqalekisiwe umntu okholosa ngomntu, owenza inyama ibe yingalo yakhe, nontliziyo yakhe iphambukayo kuYehova.” UYeremiya 17:5 (KJV). Ukuba ukholosa ngomntu, intliziyo yakho iyemka eNkosini.

The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.

Ukwalahlwa kokuqala ekupheleni sisikhalo saphakathi kobusuku, ukuphindwa kokubonakaliswa kwamandla kaThixo. Okwesibini kukwayama enyameni. Okwesithathu ngumthetho weCawa.

"There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.

Kunokubakho kuphela izigaba ezibini. Iqela ngalinye liphawulwe ngokucacileyo, mhlawumbi ngotywino lukaThixo ophilayo, okanye ngophawu lwerhamncwa okanye lomfanekiso walo. Unyana nentombi nganye ka-Adam ukhetha mhlawumbi uKristu okanye uBharabhas njengenkokeli yakhe. Kwaye bonke abo bazibeka kwicala labangathembekanga beme phantsi kwebhanile emnyama kaSathana, yaye babekwa ityala lokumala nokumphatha ngendelelo uKristu. Babekwa ityala lokumbethelela emnqamlezweni ngabom iNkosi yobomi nozuko. Review and Herald, January 30, 1900.

One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.

Inye into inye iqinisekile: abo ma-Adventist beSabatha yesiXhenxe abathabatha ukuma kwabo phantsi kwebhanile kaSathana baya kuqala balahle ukuzithemba kwabo kuMoya wesiProfeto.

Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.

Ubu-Adventist buphinda inkqubo yovavanyo enamanyathelo amathathu awasilela kuyo uWilliam Miller. Kodwa iingelosi zilindele ukumvusa uMiller ziye naye ekhaya kuMsindisi wakhe. Kwabo ba-Adventist bamkela uphawu lwerhamncwa, ezo asizizo iingelosi ezibalindileyo.

"Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.

Kaninginingi ndibonisiwe ukuba amava adlulileyo abantu bakaThixo akamele ukubalwa njengeenyaniso ezifileyo. Asimele ukuyiphatha ingxelo yala mava njengoko singayiphatha ikhalenda yonyaka ophelileyo. Le ngxelo imele igcinwe engqondweni, kuba imbali iya kuziphinda. Publishing Ministry, 175.

Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.

Kutheni kufuneka siyikhumbule iMidnight Cry? Kuba imbali iza kuphindwa. Kule mbali, isigidimi esiya kubangela ukungcangcazela sisi-2520 nesi-2300; siya kugxotha abantu baphume emabandleni ngenxa yoku.

But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:

Kodwa ngaba le mbali, iSikhalo sasezinzulwini zobusuku, ngenene iza kuphindwa, okanye yimbali nje kuphela? Qaphelani esi sicatshulwa silandelayo:

"There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.

Kukho ihlabathi elele ebubini, ekulukuhleni nasekukhohlisweni, emthunzini kanye wokufa,—lilele, lilele. Ngoobani abeva intlungu yomphefumlo ukuze balivuse? Liliphi ilizwi elinokulifikelela? Ingqondo yam yasiwa kwixesha elizayo, xa umqondiso uya kunikwa. “Yabonani, uMyeni uyeza; phumani nimhlangabeze.” Kodwa abathile baya kube belibazisile ukufumana ioli yokuzalisa izibane zabo, yaye baya kufumanisa sekusemva kwexesha ukuba isimilo, esimelwe yioli, asidluliseleki. Review and Herald, February 11, 1896.

This history of the Midnight Cry is repeated to the very letter.

Le mbali yeMbambazelo yasezinzulwini zobusuku iphindwa ngokuchaneka kwayo yonke into.

Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.

UEllen White waqonda ukuba i-2520 yayisisiprofeto sexesha esisemthethweni nokuba sasetyenziswa yiNkosi ukuzisa ixesha lokulibazisa, ukuphoxeka okwadala amava awalungiselela amadoda nabafazi ukuba bahambe ngokholo bangene kunye noKristu eNdalweni eNgcwele Kakhulu.

We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.

Asikazami ukungqina i-2520 ngeBhayibhile okwangoku. Kolu phononongo lweeTheyibhile ezimbini zikaHabakuki, sifuna kuqala ukucacisa ukuba uEllen White uyazixhasa ezi mfundiso ezilahliwayo yi-Adventism namhlanje; emva koko siya kungena kufundo lweBhayibhile.