Habakkuk's Two Tables 4 of 95
Iitafile Ezibini ZikaHabakuki 4 kweziyi-95
For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.
Kum ngokwam kunzima kakhulu ukugqiba amaphepha asibhozo amanqaku kwintetho ephantse ibe yeyeyure. Yaye ukuba niya kuqaphela, sinamaphepha angama-20; ngoko ke, ndiyanazisa nje ukuba andizimiselanga ukuwafunda la manqaku. Ndizimisele ukufunda ezinye zezi ndinyana zikuwo apha ngenxa yabo babukele nge-LiveStream abanokukhuphela amanqaku; kwanangenxa yabo abaya kuthi ekugqibeleni bakubukele oku nge-DVD, ukuze babe nako oku kwirekhodi labo, ukuba ngaba abanazo sele ezi nqaku zifumanekayo kubo. Oko sijongene nako ziThebhile Ezimbini zikaHabakuki, yaye okwangoku konke esikwenzayo kukuzama ukubonisa ukuba uEllen White wayevumelana neenyaniso ezimelwe kule Tshathi ka-1843.
The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.
Iintshumayelo ezintathu zokuqala esizigqibe izolo bezibonisa ukuba uEllen White ngokucacileyo nangokungqalileyo uyakuxhasa ukuqinisekiswa kwesiprofeto sexesha sika-2520 njengesisemthethweni kwi-Early Writings, iphepha 236.
When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.
Xa ethetha ngokudana kokuqala ngoMatshi ka-1844, uthi emva kwalo dadano amaMillerite aqhubeka nokufunda iBhayibhile, aza afumanisa ukuba kwa olo bungqina babebakhokelele ekuxeleni u-1843 ngenxa ye-2520, i-2300, ne-1335, kwa olo bungqina kamva baqondwa ngo-1844 ukubonisa ukuba ezi xesha zesiprofeto zaphela ngo-1844. Kwaye sixoxe ngendlela ekuphela kwayo amaxesha esiprofeto awayenokuthi athetha ngawo ingaba ngala mabini [ebhekisa kwi-2520 ne-2300 kwiTshathi ka-1843], kungekhona i-1335. I-1335 yaqala kwixesha le-AD; yaphela ngo-1843. Ngoko ke, ubeka ukuvuma kwakhe phezu kokuqondwa kwe-2520 nesiprofeto seminyaka eyi-2300.
And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.
Waza waqhubeka wathi ngelo xesha, xa baqalisa ukungqina ukuba iziprofeto zexesha ezintathu zaphela ngowe-1844, yile nto yabangela intshutshiso eyagxotha amaMillerite ebandleni. Ngoko ke, asiyongozi nje ukuba apha ekupheleni kwehlabathi amadoda nabafazi bayatshutshiswa eBandleni lama-Adventist ngenxa yokuzisa ulwazi oluchaza isizathu sokuba u-2520 waphela ngowe-1844.
Directed by the Hand of the Lord
Likhokelwa Sisandla seNkosi
So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.
Ngoko ke, ngoku siyadlulela kwesinye isifundo, esi silapha kanye [kubhekiswa ku-AD508 kwiTshathi ka-1843]. Niya kufumanisa, ukuba anikazijongi ezi Tshathi, ukuba uDade White uthi ngale Tshathi ka-1843, “Ndabona ukuba iNkosi yayikhokela kule Tshathi,” aze athi ngale Tshathi ka-1850 ukuba uThixo wayekho ekupapashweni kwale Tshathi. Ngoko ke, usixelele ukuba uThixo wayebandakanyekile ekuvelisweni kwazo zombini ezi Tshathi, kwaye indlela ezakhiwe ngayo yayinenjongo ngokwasemntwini. AmaMillerite ayenza ngabom, kodwa kwakungokoyilo lukaThixo.
Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.
Apha ngasentla, ukususela ku-677BC kusehla kude kube koko babekukholelwa, u-AD1843, lo ngumqolo [ebhekisa kumqolo wesibini ngasekunene komzobo we-1843] ochaza i-2520, oqala ngo-677BC, baza bacinga ukuba uphela ngo-AD1843.
And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.
Kwaye bawugcina lo mzekeliso ucacileyo kwiTshathi ka-1850, ukusuka apha [kubhekiswa kumhlathi wesithathu ukusuka ekhohlo] 677BC ukuya apha, AD1844. Lo ngumhlathi we-2520 okhoyo kuzo zombini iiTshathi.
And right in the middle of these columns is the cross, in both instances.
Kwaye kanye embindini wale miqolo kukho umnqamlezo, kuzo zombini ezo meko.
And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.
Kwaye kanye ngezantsi komnqamlezo kukho isalathiso esiya kwinto ethiwa yiMihla le. Yaye umqondiso wale Mihla le, ubuhedeni, ingcambu yenkolo yobuhedeni, kukuziphakamisa; yaye, kulapho unokubona khona isandla seNkosi kuyo le nto, kungekhona ngokuyimfuneko isandla somntu kuzo zombini ezi tshathi.
For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.
Ukuze mna nawe, okanye nabani na, sisuswe ukuziphakamisa kwethu, kufuneka size emazantsi omnqamlezo, njengoko kubonisiwe kuzo zombini ezi Tshathi. Eso sifundo sibonakalisiwe.
And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.
Kanjalo ke, xa sithetha ngemiqolo ye-2520 enomnqamlezo phakathi, siyazi ukuba ekuzalisekeni kukaDaniyeli 9, xa uKristu weza kuqinisekisa umnqophiso nababaninzi iveki enye, loo veki inye ilingana neentsuku ezingama-2520, yaye embindini waloo veki Wabethelelwa emnqamlezweni. Ngoko ke, embindini wale miqolo kwiTshati nganye kwezi sibona umnqamlezo, yaye oku kubhekisa kwiintsuku ezingama-2520 apho uKristu waqinisekisa umnqophiso nababaninzi.
So, now we are going to take up the Daily and Ellen White's endorsement of it.
Ngoko ke ngoku siza kuqwalasela iMihla ngemihla kunye nokuyixhasa kukaEllen White.
"September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. 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.
NgoSeptemba 23, iNkosi yandibonisa ukuba Yayisolule isandla saYo okwesibini ukuze ibuyise intsalela yabantu baYo, kwanokuba iinzame zimele ziphindwe kabini kweli xesha lokuqokelelwa. Ngexesha lokuchithachithwa, uSirayeli wabethwa waza wakrazulwa, kodwa ngoku, ngexesha lokuqokelelwa, uThixo uya kubaphilisa abantu baKhe aze ababophe amanxeba. Ngexesha lokuchithachithwa, iinzame ezenziwayo zokusasaza inyaniso zaba nempembelelo encinane kakhulu, zafezekisa kancinane kakhulu okanye azafezekisa nto; kodwa ngexesha lokuqokelelwa, xa uThixo esibekile isandla saKhe ekuqokeleleni abantu baKhe, iinzame zokusasaza inyaniso ziya kuba nesiphumo ebesijoliswe kuso. Bonke mabamanyane, babe nenzondelelo emsebenzini. Ndabona ukuba kwakungalunganga ukuba nabani na abhekisele kwixesha lokuchithachithwa njengemizekelo yokusilawula ngoku ngexesha lokuqokelelwa; kuba ukuba uThixo ebengayi kusenzela nto ingaphezu kwaleyo Wasenzela yona ngelo xesha, uSirayeli ebengasoze aqokelelwe. Ndibonile ukuba itshati ka-1843 yayikhokelwa sisandla seNkosi, nokuba ayifanele kuguqulwa; ukuba amanani ayenjalo kanye njengoko Yayiwafuna; ukuba isandla saYo sasiphezu kwayo saza safihla impazamo kwamanye amanani, ukuze kungabikho namnye onokuyibona, de kwasuswa isandla saYo.
"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.
Ndaza ndabona ngokunxulumene nelo —mihla le' (Daniyeli 8:12) ukuba igama elithi —umbingelelo' lafakwa bubulumko bomntu, yaye alikho embhalweni, nokuba iNkosi yanika umbono ochanileyo ngalo kwabo babenikela isikhalo seyure yomgwebo. Xa ubunye babukho, phambi kuka-1844, phantse bonke babemanyene kumqondo ochanileyo wale —mihla le'; kodwa kwisiphithiphithi esibe khona ukususela ngo-1844, kwasamkelwa ezinye iimbono, kwaza kwalandela ubumnyama nesiphithiphithi. Ixesha alisabanga luvavanyo ukususela ngo-1844, yaye alisayi kuphinda libe luvavanyo kwakhona.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.
“INkosi indibonisile ukuba isigidimi sengelosi yesithathu simelwe kukuhamba, size sivakaliswe kubantwana beNkosi abasasazekileyo, kodwa asimele sixhonywe phezu kwexesha. Ndabona ukuba abanye babesiba novuselelo lobuxoki, oluvela ekushumayeleni ixesha; kodwa isigidimi sengelosi yesithathu sinamandla ngaphezu koko ixesha linokukunika. Ndabona ukuba esi sigidimi sinokuma phezu kwesiseko saso ngokwaso yaye asidingi xesha ukuba silomeleze; yaye siya kuhamba ngamandla amakhulu, senze umsebenzi waso, yaye siya kugqitywa ngobulungisa.
"Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.
“Ndaza ndaboniswa abanye abakulesi siphoso sikhulu sokukholwa ukuba ngumsebenzi wabo ukuya eYerusalem Endala, baze bacinge ukuba banomsebenzi wokuwenza khona phambi kokuba iNkosi ifike. Imbono enjalo yenzelwe ukuphambukisa ingqondo nomdla emsebenzini wangoku weNkosi, phantsi kwesigidimi sengelosi yesithathu; kuba abo bacinga ukuba basamele ukuya eYerusalem baya kuba neengqondo zabo khona, yaye iindlela zabo ziya kubanjelwa kude nenjongo yenyaniso yangoku ukuze bazise bona nabanye khona. Ndabona ukuba umsebenzi onjalo awuyi kufezekisa kulunga kwenene, ukuba kungathabatha ixesha elide kakhulu ukwenza amaYuda ambalwa kakhulu akholwe kwanasekufikeni kokuqala kukaKristu, kusathethwa ke ngokukholwa ekufikeni kwaKhe kwesibini. Ndabona ukuba uSathana ubakhohlisile kakhulu abanye kulo mba, nokuba imiphefumlo ebangqongileyo kweli lizwe yayinokuncedwa ngabo ize ikhokelwe ekugcineni imithetho kaThixo, kodwa babeyishiya ukuba itshabalale. Ndabona kananjalo ukuba iYerusalem Endala yayingasoze yakhiwe kwakhona; kwanokuba uSathana wayesenza konke anako ukukhokela iingqondo zabantwana beNkosi kwezi zinto ngoku, ngexesha lokuqokelelwa, ukuze abathintele ekubekeni wonke umdla wabo emsebenzini wangoku weNkosi, kwanokubangela ukuba bawutyeshele umalungiselelo oyimfuneko womhla weNkosi.” Early Writings, 74–76.
A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.
Zimbalwa izinto esiza kuzibonisa: sinendinyana evela kwi-Early Writings, iphepha 74. Sele sakhe sasingqina ngale nto ngaphambili. Uninzi lwezi zinto siza kujongana nazo kulo mboniso sele sakhe sajongana nazo ngaphambili; kodwa inkoliso yethu ayiqondi ukuba le ndinyana ikwi-Early Writings yadlula kwinkqubo yotshintsho. Njengoko imi encwadini i-Early Writings, amadoda aya kusebenzisa oko kukwi-Early Writings ukugqwetha inyaniso. Kodwa ukuba ubuyela kwimithombo yamaxwebhu okuqala, isizathu esixhasayo sokuba bagqwethe inyaniso siyasuswa.
So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.
Ngoko ke, kuninzi okunokuthethwa ngalo mba. Mna ndiza kuchaza amanqaku ambalwa kuphela, kuba apha sijongene neNihla ngemihla. Kodwa, kulesi sicatshulwa esivela kwi-Early Writings, ndingathanda ukuba niqaphele ezona ngcinga zimbini zokuqala, umhla wama-23 kuSeptemba.
Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.
Kulungile. NgoSeptemba 23, ukuba akuqhelananga nako, unokubeka apho u-1850; Septemba 23, 1850. Oku kunempembelelo ekuqondeni ngokuchanekileyo iMihla ngemihla.
The end of the first paragraph is a statement that we have dealt with here already for the past few days, "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."
Ukuphela komhlathi wokuqala sisibhengezo esele sijongiwe apha kwezi ntsuku zimbalwa zidlulileyo, “Ndibonile ukuba itshathi ka-1843 yayikhokelwe sisandla seNkosi, nokuba yayingafanele ukuguqulwa; ukuba amanani ayenjengoko Yena wayefuna ukuba abe ngako; ukuba isandla saYo sasiphezu kwayo saza safihla impazamo kwamanye amanani, ukuze kungabikho namnye unokuyibona de kususwe isandla saYo.”
The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?
Umhlathi wesibini uthi, “Ndaza ndabona ngokunxulumene ne—‘imihla ngemihla’ (Daniel 8:12) . . . .” Ngoku, ndifuna nje ukuba nikugcine oko engqondweni yenu—siya kujongana nako oku kamva, akukho mathandabuzo, ukuba iNkosi ithandile—xa iMihla ngeMihla imelwe kwiTshathi ka-1843, kanye apha, ithi, “ukususwa kwemihla ngemihla”; ithi, “Daniel 12:11 no-12.” KwiTshathi ka-1850, xa ijongene neMihla ngeMihla, ithi, “ulawulo lobuhedeni okanye xa imihla ngemihla isusiwe, Daniel 11:31.” Ngoko ke, kwezi Tshathi zimbini, ugxininiso abaluchongayo kuDaniel 11:31 nakuDaniel 12:11 kukususwa kweMihla ngeMihla. Kulungile?
And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."
Kwaye kuDaniel 11:31 nakuDaniel 12:11, igama lesiHebhere eliguqulelwe ngokuthi “suswa” lingu-sur, yaye lithetha “ukuthabatha ususe”; lithetha “ukususa.”
But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."
Kodwa ke, kuDaniyeli 8, kwindinyana 11, apho kuthiwa iMihla Ngemihla iyasuswa, kusetyenziswa elinye igama lesiHebhere. Lingu-rum, yaye lithetha ukuthi “ukuphakamisa nokuzukisa.”
So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.
Ngoko ke, uWilliam Miller wasebenzisa iCruden's Concordance, yaye iCruden's Concordance ayikuniki kuqonda ngesiHebhere okanye ngesiGrike. Ngoko ke, iNkosi yayikhokela amaMillerite; kuba, kwezo ndawo zintathu apho iDaily ikhankanywe khona eNcwadini kaDaniyeli, kuDaniyeli isahluko 8, uDaniyeli isahluko 11, noDaniyeli isahluko 12, kwizahluko 11 no-12 isiHebhere esiguqulelwe ngokuthi “susa” sithetha ukuthi “susa.” Kwaye yile nto abayigxininisayo kwezi Tshathi, yokuba xa ubuhedeni babususwa iziprofeto ze-1290 ne-1335 zaziya kuqalisa.
But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.
Kodwa ke, kuDaniyeli 8, xa iMihla ngemihla isuswa, akusathethwa ngokukhutshwa kwayo; kuthethwa ngonqulo lobuhedeni luphakanyiswa lube luzukiswa. Ngoko ke, amaMillerite ayekuchanile. Abhekisa kwizahluko ezibini ezikuDaniyeli ezithetha ngokususwa kweMihla ngemihla.
But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.
Kodwa apha kwi-Early Writings, yaye njengoko sibuyela emva sihlole amaxwebhu emvelaphi angawokuqala, niya kubona kwesi sahluko ukuba ekuqaleni esi sibhekiso sikaDaniyeli 8:12 besingekho apho. Andazi nokuba uEllen White wabaxelela ukuba basifake apho ngowe-1882 xa babeprinta i-Early Writings, okanye ukuba omnye wabahleli wasifaka. Andisongelwa yiyo loo nto, kuba apha ayithethi ngokususwa.
It says in the second paragraph, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry."
Ithi kumhlathi wesibini, “Ndaza ndabona ngokunxulumene ‘nokwemihla ngemihla’ (Daniyeli 8:12) ukuba igama elithi ‘idini’ longezwe bubulumko bomntu, yaye alikho embhalweni, nokuba iNkosi yanika umbono ochanekileyo ngako kwabo banikela isikhalo seyure yomgwebo.”
Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.
Ngoku, kwiminyaka emininzi eyadlulayo, saba nentlanganiso eJamani nabanye babefundisi abavelele eJamani kunye nabanye ootitshala beziko lemfundo yobuthixo abavela eJamani, apho ndanika intetho, baza bayiphosa ngamatye le Ntloko.
And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.
Kwaye kwakukho umfundisi apho evela eItali, yaye wavakalisa enye yeengxoxo zobudenge malunga nale ndima. Kwaye into awayithethayo yayikukuba—kwaye kukho iingxoxo zobudenge ezininzi malunga neMihla Ngemihla, ngoko ufumana le ngxoxo yobudenge isetyenziswa rhoqo, yaye siya kuyibeka apha engxoweni yobungqina. Ithi, “Ke ndabona ngokunxulumene ne ‘mihla ngemihla’ (Daniyeli 8:12) ukuba igama elithi ‘umbingelelo’ longezwa bubulumko bomntu, yaye alingomnye wombhalo, nokuba iNkosi yanika imbono echanileyo yayo kwabo banika isikhalo seyure yomgwebo.” Nantsi ingxoxo yobudenge: Bathi uEllen White akayixhasi apha iMihla Ngemihla; uxhasa ukuqonda kwabaVulindlela kokuba igama elithi umbingelelo longezwa bubulumko bomntu yaye alingomnye wombhalo. Kulungile? Ngoko ke, lo mfundisi waseItali wenza le ngxoxo.
And I said, "Well, explain the next sentence to me, Pastor."
Ndathi, “Kulungile, ndicacisele ke isivakalisi esilandelayo, Mfundisi.”
The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.
Isivakalisi esilandelayo sithi, “Xa umanyano lwalukho, phambi ko-1844, phantse bonke babemanyene kumbono ochanekileyo we —‘daily’; . . . .” Oku akubhekiseli kumbono ochanekileyo wokuba igama elithi sacrifice longezwa bubulumko bomntu. Apha uEllen White—kwaye le inzima, le inzima kwaba bantu bayalayo ukuva nabayalayo ukubona kwi-Adventism namhlanje. Lo mhlathi, kusenokwenzeka ukuba kukho abafundisi bezakwalizwi abaninzi ngakumbi abalahlekelwe lusindiso lwabo ngenxa yalo mhlathi kunawo nawuphi na omnye umhlathi kwiMoya Wesiprofeto. Andibaxi; ndicinga ukuba oko kusenokwenzeka ukuba kuchanekile.
In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.
Kwasekuqaleni kwenkulungwane yama-20, xa imbono yobuxoki ngo “Daily” yayingeniswa e-Adventism, bonke abo babelwa ngayo kumacala omabini alo mba babesazi ukuba babelwa ngalo mhlathi. Xa uStephen Haskell weza kukhusela imbono yooVulindlela yokuba “Daily” yayibuPaganism, wenza ntoni? Waphinda washicilela le Tshathi ka-1843, waza wawubeka lo mhlathi ezantsi. Ngoko ke lo mhlathi ngowona ungundoqo wempikiswano, yaye kulapha apho amadoda amaninzi, amaninzi athe awa ngeenkemba zawo aza afa.
So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.
Ngoko ke, ubuncinane, kwinqanaba elisezantsi lento ndifuna niyibone apha, kuba ninamadoda anjengo, kutshanje, uSteve Wohlberg waseWhite Horse Ministries, uye waluchasa olu myalezo. Kwaye enye yeengxoxo zakhe ithi, “Kaloku, uEllen White akazange abe nendawo awayemi kuyo ngokuphathelele iDaily, ngoko nam andinyanzelekanga ukuba ndibe nayo,” nto leyo eyayisisikhundla sobudenge ngokupheleleyo. Kodwa, nokuba singamnika ithuba lokuba mhlawumbi uEllen White wayengenandawo wayemi kuyo ngako, uthini na kulo mhlathi? Uthi ooVulindlela babenembono echanileyo ngayo. Nokuba wayengazi nokuba yayiyintoni na, nanku esithi kukho imbono echanileyo, nto leyo ethetha ukuba kukho imbono engachanekanga, mhlawumbi neembono ezininzi ezingachanekanga.
You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.
Unamadoda afana noVance Ferrell. UVance Ferrell; abantu banentembelo kwiinguqulelo zikaVance Ferrell zesiprofeto, yaye andazi ukuba kutheni. UVance Ferrell akanguye yedwa, kodwa ungomnye wamadoda athi iMihla ngemihla imele bobabini, ubuhedeni kunye nolungiselelo lukaKristu lwaseNgcwele. Kulungile? Uthi lo mqondiso umele uSathana noKristu.
What kind of discernment is being employed with that kind of reasoning?
Luhlobo luni lokuqonda kokwahlula kusetyenziswayo ngaloo ndlela yokucinga?
Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?
Kulungile, Dade White, nokuba i-Daily imele ntoni na apha, uthi kukho imbono echanileyo. Ngoko ke, sinokuvumelana noko ubuncinane njengesiseko apha, akunjalo?
"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—
“Ndandula ndabona ngokunxulumene ‘nemihla ngemihla’ (Daniel 8:12) ukuba igama elithi ‘idini’ longezwe bubulumko bomntu, yaye alingelolombhalo, nokuba iNkosi yanika umbono ochanekileyo ngako kwabo banikayo isikhalo seyure yomgwebo. Xa umanyano lwaphelayo, ngaphambi ko-1844, phantse bonke babemanyene kumbono ochanekileyo ‘wemihla ngemihla’; kodwa kwimbhidaniso ukususela ngowe-1844, kuye kwamkelwa ezinye iimbono,”
This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?
Le yile nto endayixelela umfundisi waseItali. Ndathi, “Kulungile. Ungandinika naziphi na izalathiso zembali apho, emva ko-1844, kwakukho ezinye iimbono ngelizwi elithi umbingelelo ezaye zamkelwa? ”
And he kind of backed out of that at this point.
Waza ngathi warhoxa koko ngeli xesha.
Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.
Ukususela ngowe-1844 kuye kwamkelwa ezinye iimbono ngeNto yeMihla yonke, yaye zivelise ntoni? Ubumnyama nenkxwaleko.
Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.
Krwela umgca phantsi “kobumnyama nokudideka,” kuba xa uDade White ethetha ngakumbi ngoMihla le, uthetha ngobumnyama nokudideka, yaye siza kunibonisa ezinye zezo ngale ntsasa.
Take the wrong view of the Daily and it produces darkness and confusion.
Ukuthabatha imbono ephosakeleyo ngeMihla yonke kuzala ubumnyama nokudideka.
"Time has not been a test since 1844, and it will never again be a test."
“IXESHA alibanga luvavanyo ukususela ngowe-1844, yaye aliyi kuphinda kwakhona libe luvavanyo.”
So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.
Ngoko ke, ngokunxulumene noMihla le eniyibonayo apha, nantsi ingxoxo. Nantsi ingxoxo yanamhlanje; nantsi ingxoxo eyaziswa ngunyana ka-Ellen White. Yaziswa ngabanye, kodwa nguye owathi wayifaka kwirekhodi lembali ye-Adventism. Yile yokuba xa ufunda esi sicatshulwa, umxholo wokumisela amaxesha yinto ekufuneka uyiqonde.
—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.
—“ezinye iimbono zamkelwe,”—malunga neMihla le—“kwaye ubumnyama nokudideka kwalandela. Ixesha alizange libe luvavanyo ukususela ngowe-1844, yaye alisayi kuze libe luvavanyo kwakhona.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."
INkosi indibonisile ukuba isigidimi sengelosi yesithathu simelwe ukuba sihambe, size sivakaliswe kubantwana beNkosi abachithachithakeleyo, kodwa asimele sixhonywe exesheni.
Do you see why Willy White is saying that we need to see the context of time-setting?
Uyabona na ukuba kutheni uWilly White esithi kufuneka siwubone umongo wokumiselwa kwexesha?
It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.
Ithetha ngokudideka okwaveliswa ziimbono eziphosakeleyo ngoMihla le, ixesha alizange libe luvavanyo; yaye ke kukho umhlathi ongokumisela amaxesha.
Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.
Kulungile, nantsi into enimele niyiqonde: Lo mhlathi ungokumisela ixesha wawungekho kuxwebhu lwantlandlolo lomthombo; yaye, ingxelo ethi ixesha alizange libe luvavanyo, eso sivakalisi sitshintshiwe. Iyalimela gwenxa ingcinga kaEllen White yantlandlolo. Akazange adibanise nantoni na emalunga nokumiselwa kwexesha neMihla Ngemihla. Yile nto sifuna ukuyiqwalasela ngale ntsasa.
So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.
Ngoko ke, njengoko benditshilo, asiyi kuzifunda zonke ezi phepha. Ndiza kuqinisekisa nje ukuba ninazo ezi zinto ezandleni zenu ukuze nikwazi ukuvavanya oko ndikuthethayo; kuba, njengomntu, kukho ithuba lokuba ndiyanilahlekisa.
Arthur White—"The Context of Time Setting"
Arthur White—“Umxholo Wokumisela Ixesha”
"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.
Abaxhasi bembono yakudala bagcina kwelokuba ukuhlelwa kwamagama kwesi sivakalisi [Early Writings, 74–75.] kwabeka ukwamkelwa kweZulu phezu kwembono “yedaily” eyayibanjwe nguMiller, neyathi kamva yaphindwa nguUriah Smith.
Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,
UArthur White, unyana kaWilly White, kuthotho lwakhe lweencwadi ezintandathu ezingembali kaEllen White, ethetha ngesikhundla sikayise sokwala imbono echanekileyo ngeDaily, uthi, kwi-EGW, umqulu 6, kwiphepha 252,
"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—
“Abaxhasi bengcinga yakudala”—yokuba iMihla yonke yayimele ubuhedeni—“babethi ukwakheka kwamazwi kwesi sivakalisi [Early Writings, 74–75.] kwabeka ukuvunywa kweZulu phezu kwengcinga ngemihla yonke eyayibanjwe nguMiller yaza ekugqibeleni yaphindwa ngu-Uriah Smith.”—
If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."
Ukuba uArthur White wayeza kuba ngumbhali-mbali wokwenene, ochanekileyo, niyazi ukuba wayeza kuthini apho? Wayeya kufaka nje igama elinye apho; kodwa, uArthur White, waphoswa lithuba apha. Wayeya kuthi, “Abaxhasi bembono yakudala bagcina [ngokuchanekileyo] ukuba amazwi ale ngxelo, —bagcina ukuba amazwi ale ngxelo [Early Writings, 74-75.],’ abeka ukuvunywa kweZulu phezu kwembono ‘yedaily’ eyabanjwa nguMiller yaza ekugqibeleni yaphindwa nguUriah Smith.”
But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.
Kodwa akakubeki ngokuchanekileyo apho. Uthetha nje oko bakubambelelayo, ngokungathi bekukho ithuba lokuba babebambelele kwisikhundla esingachanekanga. Kodwa babengengabo; babenesikhundla esichanekileyo.
—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—
—“Abaxhasi bembono entsha”—uyise, uWilly, uA. G. Daniells, uW. W. Prescott, yaye andiyi kuya apho ngoku—“abaxhasi bembono entsha bathi eso sivakalisi simele sithatyathwe kumxholo waso—umxholo wokumiselwa kwexesha.”—
We just told you their argument in Early Writings, page 74.
Sisandul’ ukunazisa impikiswano yabo eku-Early Writings, iphepha 74.
—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.
—“Abaxhasi bombono omtsha babebambelele kwelokuba esi sitsholo kufuneka sithatyathwe kwimeko yaso—imeko yokumiselwa kwexesha. Iingxelo zikaEllen White eziphindaphindiweyo zokuba andinalo ukhanyiso ngalo mba’ (Letter 226, 1908) nokuba andinakuzicacisa ngokucacileyo iingongoma ezibuzwayo’ (Letter 250, 1908), nokungakwazi kwakhe ukwenza ingxelo ecacileyo xa lo mbuzo wawunyanzeliswa kuye, kwabonakala kunika inkxaso kwisigqibo sabo. Babekwanentembelo yokuba izigidimi ezanikelwa ngoEllen White zazingayi kungqubana neziganeko zembali ezazisele zimiswe ngokucacileyo.” Arthur White, EGW, volume 6, 252.
The Original Version—Review and Herald, November 1, 1850
Inguqulelo Yokuqala—I-Review and Herald, Novemba 1, 1850
And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.
Kanti ne-Early Writings, iphepha 74, yashicilelwa nini? Ngowe-1882; incwadi ethi Early Writings yashicilelwa ngowe-1882.
But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.
Kodwa apho ifumaneka khona ekuqaleni le ndinyana ye-Early Writings esiyiqwalaselayo kuse Review and Herald, Novemba 1, 1850, yaye ninayo loo nto kumanqaku enu. Yaye inemihlathi emininzi, yaye njengoko nditshilo, asiyi kuyifunda yonke.
We see four paragraphs on page 2, then four paragraphs on page 3:
Sibona imihlathi emine kwiphepha 2, emva koko imihlathi emine kwiphepha 3:
"Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
Bazalwana noodade abathandekayo, ndinqwenela ukuninika umfanekiso omfutshane wento athe uYehova wandibonisa yona kutshanje embonweni. Ndaboniswa ubuhle bukaYesu, nothando iingelosi ezinalo omnye komnye. Yathi ingelosi—Anikuboni na uthando lwazo?—lulandeleni. Kwangokunjalo abantu bakaThixo bamele bathandane omnye nomnye. Kungcono kakhulu ukuba ityala liwele phezu kwakho kunokuba liwele phezu komzalwana. Ndabona ukuba isigidimi esithi—thengisani eninako, nize niphe amalizo'—besingakhange sinikelwe, ngabathile, ekukhanyeni kwaso okucacileyo; nokuba injongo eyinyaniso yamazwi oMsindisi wethu ibingakhange ibekwe ngokucacileyo. Ndabona ukuba injongo yokuthengisa yayingekokuba kunikelwe kwabo banako ukusebenza baze bazixhase; koko yayikukusasaza inyaniso. Sisono ukuxhasa nokunyamekela abo banako ukusebenza, ekuhlaleni ngobuvila. Abanye baye baba nenzondelelo yokubakho kuzo zonke iintlanganiso; kungekuko ukuzukisa uThixo, kodwa ngenxa —yezonka neentlanzi.' Abo ngebebengcono kakhulu ukuba basekhaya besebenza ngezandla zabo, —into elungileyo,' ukuze bahlangabezane neemfuno zeentsapho zabo, baze babe nento yokunikela ukuxhasa injongo exabisekileyo yenyaniso yeli xesha langoku.
"Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
Ndabona ukuba abanye babephambukile ekuthandazeleni ukuba abagulayo baphiliswe phambi kwabantu abangakholwayo. Ukuba kukho nabani na phakathi kwethu ogulayo, aze abize amadoda amakhulu ebandla ukuba athandaze phezu kwakhe, ngokukaYakobi 5:14, 15, sifanele ukulandela umzekelo kaYesu. Wabakhupha abangakholwayo egumbini, waza ke wabaphilisa abagulayo; ngoko ke nathi sifanele ukufuna ukwahlulwa ekungakholweni kwabo bangenalo ukholo, xa sithandazela abagulayo phakathi kwethu.
"Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
Ndaza ndabuyiselwa emva kwelo xesha awathi uYesu wabathabatha ngalo abafundi bakhe bodwa, wabasa egumbini eliphezulu, waza kuqala wahlamba iinyawo zabo, emva koko wabanika ukuba badle isonka esiqhekeziweyo, ukumelwa ngumzimba wakhe owaphukileyo, nencindi yomdiliya ukumelwa ligazi lakhe elaphalalayo. Ndabona ukuba bonke bafanele ukwenza ezi zinto ngokuqonda, balandele umzekelo kaYesu kuzo ezi zinto, yaye xa bezizimasa ezi zimiso, bafanele bahluke kangangoko kunokwenzeka kwabangakholwayo.
"Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
Ndandiboniswa ukuba iindyikitya zokugqibela ezisixhenxe ziya kuphalazwa, emva kokuba uYesu emkile kwiNgcwele. Wathi umthunywa—Ngumsindo kaThixo noweMvana obangela intshabalalo okanye ukufa kwabakhohlakeleyo. Ngelizwi likaThixo abangcwele baya kuba namandla kwaye boyikeke njengomkhosi oneebhanile; kodwa ngelo xesha abayi kuwuphumeza umgwebo obhaliweyo. Ukuphunyezwa komgwebo kuya kuba sekupheleni kweminyaka eli-1000.
"After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
“Emva kokuba abangcwele beguqulelwe ekungafini, baza baxhwilwa kunye, baza bamkela iihapu zabo, izithsaba, njl., baza bangena kwisiXeko esiNgcwele, uYesu nabangcwele bahlala emgwebeni. Iincwadi ziyavulwa, incwadi yobomi nencwadi yokufa; incwadi yobomi iqulethe izenzo ezilungileyo zabangcwele, yaye incwadi yokufa iqulethe izenzo ezimbi zabangendawo. Ezi ncwadi zathelekiswa neNcwadi yoMmiselo, iBhayibhile, yaye ngokungqinelana nayo bagwetywa. Abangcwele bemanyene noYesu badlulisela isigwebo sabo phezu kwabafileyo abangendawo. Khangelani! watsho umthunywa, abangcwele bahlala emgwebeni, bemanyene noYesu, baza babele ngamnye kwabakhohlakeleyo ngokwezenzo ezenziwa emzimbeni, yaye kubhalwa ngakumagama abo oko bamele ukukufumana, ekuphunyezweni komgwebo. Oku, ndabona, kwakungumsebenzi wabangcwele noYesu, kwisiXeko esiNgcwele ngaphambi kokuba sehlele emhlabeni, kuyo yonke iminyaka eli-1000. Emva koko ekupheleni kweminyaka eli-1000, uYesu, neengelosi, nabo bonke abangcwele anabo, bayasishiya isiXeko esiNgcwele, yaye xa esehla nabo esiza emhlabeni, abafileyo abangendawo bayavuswa, kuze kuthi ke kanye abo bantu bamhlatyayo,’ bevusiwe, bambone ekude kubo bonke ubuqaqawuli bakhe, eneengelosi nabangcwele kunye naye, baze balile ngenxa yakhe. Baya kubona amanxeba ezikhonkwane ezandleni zakhe, nasezinyaweni zakhe, nalapho bamhlaba khona ngomkhonto ecaleni lakhe. Amanxeba ezikhonkwane nawomkhonto aya kuba ke ngoko ubuqaqawuli bakhe. Kusekupheleni kweminyaka eli-1000 apho uYesu eme phezu kweNtaba yemiNquma, ize iNtaba iqhekeke kubini, ibe lithafa elikhulu; yaye abo basabayo ngelo xesha ngabakhohlakeleyo abasandul’ ukuvuswa. Emva koko isiXeko esiNgcwele sihla size sihlale phezu kwethafa.”
"Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
Emva koko uSathana ubafaka umoya wakhe abangendawo ababevusiwe. Uyabacenga, esithi umkhosi oseMzaneni mncinane, kanti owakhe umkhosi mkhulu, yaye banako ukoyisa abangcwele baze bawuthabathe uMzana. Ngoxa uSathana wayewuhlanganisa umkhosi wakhe, abangcwele babengaphakathi eMzaneni, bebukele ubuhle nozuko lweParadesi kaThixo. UYesu wayekhokela phambi kwabo. Ngesiquphe uMsindisi othandekayo wayengasekho phakathi kwethu; kodwa kungekudala savuya ilizwi lakhe elimnandi lisithi, —Yizani, nina basikelelweyo bakaBawo, nilidle ilifa ubukumkani enabulungiselelwa bona kususela ekusekweni kwehlabathi.' Saqokelelana sijikeleza uYesu, yaye kanye njengoko wayevala amasango oMzana, kwaqondwa isiqalekiso phezu kwabangendawo. Amasango avalwa. Emva koko abangcwele basebenzisa amaphiko abo banyukela encotsheni yodonga loMzana. UYesu wayekwakhona nabo; isithsaba sakhe sasikhazimla, siqaqambe, sinobuqaqawuli. Sasisithsaba esingaphakathi kwesinye isithsaba, zisixhenxe ngenani. Izithsaba zabangcwele zaziyeyona golide inyulu, zihonjiswe ngeenkwenkwezi. Ubuso babo babukhanya ngobuqaqawuli, kuba babekwimfanekiso ocacileyo kaYesu; yaye njengoko babenyuka, behamba bonke kunye besiya encotsheni yoMzana, ndathinjwa luvuyo ngumbono lowo.
"Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
Emva koko abangendawo bakubona oko babekulahlekelwe; kwaza kwaphefumlelwa umlilo ovela kuThixo phezu kwabo, wabatshabalalisa. Oku kwakukukuPhunyezwa koMgwebo. Abangendawo ke ngoko bafumana ngokwelo nani abangcwele, bemanyene noYesu, ababelinganise ngalo kubo ngexesha leminyaka eli-1000. Lowo mlilo mnye uvela kuThixo owabatshabalalisa abangendawo, wawuhlambulula wonke umhlaba. Iintaba eziqhekekileyo nezixokoxoko zanyibilika bubushushu obukhulu; kwanomoya ojikeleze umhlaba ngokunjalo, yaye wonke umququ watshiswa waphela. Emva koko ilifa lethu lavuleka phambi kwethu, lizukile, lihle; saza sawudla ilifa wonke umhlaba owenziwe mtsha. Sonke samemeza ngezwi elikhulu, Uzuko, Haleluya.
"I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—
Ndabona kananjalo ukuba abalusi bafanele ukubonisana nabo banesizathu sokubathemba, abo baye baba kuzo zonke izigidimi, nabamileyo ngokuqinileyo kuyo yonke inyaniso yangoku, ngaphambi kokuba baxhase naliphi na inqaku elitsha elibalulekileyo, abanokucinga ukuba iBhayibhile iyalixhasa. Ngoko ke abalusi baya kuba bemanyene ngokugqibeleleyo, yaye umanyano lwabalusi luya kuviwa libandla. Ikhondo elinjalo ndalibona ukuba liya kuthintela iiyantlukwano ezibuhlungu, yaye ngoko akuyi kubakho bungozi bokuba umhlambi oxabisekileyo wahlulwe, neegusha zichithachitheke, zingenamalusi.”—
And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.
Kwaye ke iphetha ngeminye imihlathi emihlanu endinibekele yona ebhokisini, kuba le mihlathi mihlanu iphume kweli nqaku yiyo eya kuthi ekugqibeleni ingene kwi-Early Writings. Yiyo loo nto le mihlathi mihlanu yokugqibela ibiyelwe ngebhokisi.
"September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
“NgoSeptemba 23, iNkosi yandibonisa ukuba yolule isandla sayo okwesibini ukuze ibuyise intsalela yabantu bayo, nokuba iinzame zimele ziphindwe kabini kweli xesha lokuqokelelwa. Ngexesha lokusasazwa uSirayeli wabethwa waza wakrazulwa; kodwa ngoku ngexesha lokuqokelelwa uThixo uya kubaphilisa abantu bakhe aze ababophe amanxeba. Ngexesha lokusasazwa, iinzame ezenziwayo zokusasaza inyaniso zaba nesiphumo esincinane kakhulu, zafeza kancinane kakhulu okanye azafeza nto; kodwa ngexesha lokuqokelelwa, xa uThixo esimise isandla sakhe ukuba aqokelele abantu bakhe, iinzame zokusasaza inyaniso ziya kuba nesiphumo esazimiselwa sona. Bonke mabamanyane, babe nenzondelelo emsebenzini. Ndabona ukuba kulihlazo ukuba nabani na abhekisele kwixesha lokusasazwa njengemizekelo emele ukusilawula ngoku ngexesha lokuqokelelwa; kuba ukuba uThixo akenzi nto ingakumbi ngenxa yethu ngoku kunaleyo wayenzayo ngoko, uSirayeli wayengasayi kuze aqokelelwe. Kuyimfuneko kanye ukuba inyaniso ipapashwe ephepheni, njengokuba ivakaliswa ngokushunyayelwa.”
"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should 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.
INkosi yandibonisa ukuba itshathi ka-1843 yayikhokelwa sisandla sayo, nokuba akukho nxalenye yayo eyayifanele ukuguqulwa; nokuba amanani ayenjalo kanye njengoko yayifuna ukuba abe njalo. Nokuba isandla sayo sasiphezu kwayo saza safihla impazamo kwamanye amanani, ukuze kungabikho namnye unokuyibona, kwada kwasuswa isandla sayo.
"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.
“Ndaza ndabona, ngokuphathelele ‘iMihla ngemihla,’ ukuba igama elithi ‘umbingelelo’ longezwa bubulumko bomntu, kwaye alikho embhalweni; nokuba iNkosi yanika umbono ochanekileyo ngako kwabo banikela isikhalo seyure yomgwebo. Xa ubunye babukho, ngaphambi ko-1844, phantse bonke babemanyene kumbono ochanekileyo ‘weMihla ngemihla;’ kodwa ukususela ko-1844, kwisiphithiphithi, kwamkelwa ezinye iimbono, kwaza kwalandela ubumnyama nesiphithiphithi.”
"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
INkosi yandibonisa ukuba iXesha alizange libe luvavanyo ukususela ngowe-1844, yaye ixesha alisayi kuze libe luvavanyo kwakhona.
"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."
“Ndaza ndakhokelelwa ukuba ndijonge kwabanye abakwimpazamo enkulu, yokuba abangcwele basafanele ukuya eYerusalem endala, njalonjalo, phambi kokuba iNkosi ize. Imbono enjalo yenzelwe ukususa ingqondo nomdla emsebenzini wangoku kaThixo, ophantsi kwesigidimi sengelosi yesithathu; kuba ukuba simele siye eYerusalem, iingqondo zethu ziya kuba khona ngokwemvelo, yaye iindlela zethu ziya kubanjwa zisuswe kwezinye iinjongo, ukuze abangcwele basiwe eYerusalem. Ndabona ukuba isizathu sokuba bayekelwe bangene kule mpazamo inkulu, kukuba abazivumanga bazilahla iimpazamo zabo, abebekuzo iminyaka emininzi edlulileyo.” Review and Herald, November 1, 1850.
Do you see them? Do you know what I am talking about?
Uyazibona na? Uyakwazi na endithetha ngako?
Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.
Kulungile. Ukuba singena kule mihlathi mihlanu yokugqibela, niya kubona izinto ezithile ezahlukileyo kweyasekuqaleni kunezo niya kuzifumana kwi-Early Writings, iphepha 74.
FROM THE AUDIENCE: So, you are saying these in the box are the originals?
UKUSUKA KUBAPHULAPHULI: Ke, uthi ke ezi zisebhokisini zezo zokuqala?
These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.
Ezi zikule bhokisi; ezi ziziqendu ezintlanu zokugqibela kweli nqaku lantlandlolo, yaye eli bhokisi lizijikelezile. Ezi ziqendu zintlanu zezona ekugqibeleni ezapapashwa kwi-Early Writings, iphepha 74.
But, when was this printed, when was this written? November 1850.
Kodwa ke, oku kwashicilelwa nini, oku kwabhalwa nini? NgoNovemba 1850.
So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.
Ngoko ke, ndizibeke ngoonobumba abatyebileyo izinto eziya kutshintshwa kwezi ziqendu zintlanu. Kuya kubakho uguquko lwemo koku; kuba, kungekudala kakhulu, ngowe-1851, incwadi ethi A Sketch of the Christian Experience and Views of Ellen G. White iza kushicilelwa, yaye baza kuthabatha ezi ziqendu bazifake kwi-A Sketch of the Christian Experience and Views of Ellen G. White. Yaye ukusuka apha [inqaku kwi-Review and Herald, Novemba 1850] ukuya kwi-A Sketch of the Christian Experience and Views of Ellen G. White kukho iinguqu ezincinane zobuhleli ezenzekayo kwezi ziqendu zintlanu. Kwaye ke ukusuka kwi-A Sketch of the Christian Experience and Views of Ellen G. White ngowe-1851 ukuya kwi-Early Writings ngowe-1882, kukho ezinye iinguqu zobuhleli ezingakumbi, yaye ezo nguqu zobuhleli zezona zenza i-Early Writings, iphepha 74, ibe ntsokothileyo.
So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.
Ke ngoko, kule mihlathi mihlanu egqibezela kumbhalo-ngqangi wokuqala, kumhlathi wokuqala, “September 23d, iNkosi yandibonisa . . . ,” oko kuza kutshintshwa.
In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.
Kwiziqendu ezilandelayo: “Ndabona ke . . .”; “Ndabona ke . . .”; “INkosi yandibonisa . . .”; kwanokuthi, “Ndaza ndakhokelelwa ukuba ndiqwalasele . . .”; ezi zinto zifumana uhlengahlengiso oluthile oluncinane.
Shown Ten Primary Truths in Thirteen Paragraphs
Kuboniswe Iinyaniso Ezilishumi Eziyintloko Kwimiqolo Elishumi Elinesithathu
But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.
Kodwa ke, into endifuna ukuba niyibone kwezi ziqendu zilishumi elinesithathu ezivela kwinqaku lokuqala, kukuba ubonise izinto ezilishumi eziphambili.
And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .
Kwaye ngoku ndiyakhumbula isizathu sokuba ndibenazo ezi zinto zibhalwe ngoonobumba abatyebileyo. Asikokuba ezo ziza kutshintshwa. Ndigxininisa into kuni, ukuba nithe naqonda, yokuba kwezi ndinyana zilishumi elinesithathu waboniswa oku . . . , waboniswa oku . . . , waboniswa oku . . . , waboniswa oku. Kwaye xa waboniswa into enye, emva kokuba esixelele ngayo, emva koko waboniswa into engadibananga ngokuyimfuneko nento awayesandul’ ukuboniswa yona: “Ndaboniswa oku . . . ; ndaboniswa oku . . . ; ndaboniswa oku . . . .”
You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.
Ungandijonga ngokwakho uze uyifunde ngokwakho, kodwa yena waboniswa iinyaniso ezilishumi eziphambili kwezi ziqendu zilishumi elinesithathu.
Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.
Nantsi oko awakuboniswayo. Waboniswa ngothando lukaThixo, ngeminikelo, ngomthandazo wabagulayo, ngenkonzo yomthendeleko, ngeZibetho eziSixhenxe zokuGqibela ezinxulunyaniswe neMillennium, ngokukhanya okutsha, ngokuhlanganiswa emva ko-1844, ngomsebenzi wokupapasha, ngeTshathi ka-1843, nge-“Daily,” “ngexesha” njengovavanyo, nangohambo lokuya eYerusalem. Kwaye ukuba uyifunda ngononophelo, oku asikokuhamba kwengcinga. Le yinto ecacileyo kakhulu ethi, “Ndaboniswa oku,” yaye ubhala oko wakuboniswayo; yaye, waboniswa into engekho mfuneko yokuba inxulumene nezinye. Kufuneka ukuyibona loo nto; kuba, njengoko beqalisa ukudibanisa le mihlathi, baqalisa ukudala ingcinga yokuba uthetha into angazange ayithethe ngokwenene.
Review and Herald, November 1, 1850
I-Review and Herald, Novemba 1, 1850
Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.
Kulungile. Qaphelani umhlathi wokuqala kule mihlathi mihlanu esijongene nayo kaNovemba 1850.
"September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached."—
“Nge-23 kaSeptemba, iNkosi yandibonisa ukuba ibuye yolula isandla sayo okwesibini ukuze ibuyise intsalela yabantu bayo, nokuba iinzame zimele ziphindwe kabini kweli xesha lokuhlanganisa. Ngexesha lokuchithachithwa uSirayeli wabethwa waza waqwengwa; kodwa ngoku ngexesha lokuhlanganisa uThixo uya kubaphilisa abantu bakhe aze ababophe amanxeba abo. Ngexesha lokuchithachithwa, iinzame ezenziwayo ukusasaza inyaniso zaba nempembelelo encinane kakhulu, zafezekisa okuncinane kakhulu okanye azafezekisa nto; kodwa ngexesha lokuhlanganisa, xa uThixo esibekile isandla sakhe ukuze ahlanganise abantu bakhe, iinzame zokusasaza inyaniso ziya kuba nempembelelo ayeyilelwe yona. Bonke mabamanyane baze babe nenzondelelo emsebenzini. Ndabona ukuba kulihlazo ukuba nabani na abhekise kwixesha lokuchithachithwa njengemizekelo eya kusilawula ngoku ngexesha lokuhlanganisa; kuba ukuba uThixo akenzi nto ingakumbi kuthi ngoku kunaleyo wayenzayo ngoko, uSirayeli ebengenakuze ahlanganiswe. Kuyimfuneko kanye ukuba inyaniso ipapashwe ephepheni, njengokuba ishumayelwa.”—
The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.
Isivakalisi sokugqibela saloo mhlathi sithi, “Kuyimfuneko kanye ukuba inyaniso ipapashwe ephepheni, njengokuba ishumayelwa.” Kulungile. Le ngcinga iza kuyekwa.
The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.
Umhlathi wesibini kule mihlanu siyihlolayo, apho kuthiwa, “INkosi yandibonisa,” niyabona ukuba ndiwukrwelele umgca ngaphantsi.
—"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should 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."—
—“INkosi yandibonisa ukuba itshathi ka-1843 yayikhokelwa sisandla sayo, nokuba akukho nxalenye yayo emayiguqulwe; nokuba amanani ayenjalo kanye njengoko yayifuna wona. Ukuba isandla sayo sasiphezu kwayo saza safihla impazamo kwamanye amanani, ukuze kungabikho bani unokuyibona, kwada kwasuswa isandla sayo.”—
The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.
Isizathu sokuba ndibe nantoni na ekrwelelwe umgca phantsi kwezi ziqendu zine ziphezulu kweli phepha kukuba ezo ziya kuba neenguqulelo zokuhlelwa xa iphinda ipapashwa kwi-A Sketch of the Christian Experience and Views of Ellen G. White ngowe-1851.
Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.
Kulungile. “INkosi yandibonisa,” kuza kutshintshwa; “ngesandla saYo” kuza kutshintshwa; “ukuba akukho nxalenye yako emele itshintshwe” kuza kutshintshwa.
Then in the next bold-faced paragraph [fourth paragraph] on the page says,
Ke ngoko kumhlathi olandelayo obhalwe ngoonobumba abangqindilili [kumhlathi wesine] okwelo phepha kuthiwa,
—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—
—"INkosi yandibonisa ukuba ixesha alizange libe luvavanyo ukususela ngowe-1844, yaye ixesha alisayi kuphinda libe luvavanyo kwakhona."—
"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.
“INkosi yandibonisa,” oko kuza kutshintshwa. Oko baza kukwenza kunyaka olandelayo kwi-A Sketch of the Christian Experience and Views of Ellen G. White, baza kuthabatha loo mhlathi wesivakalisi esinye bawudibanise nomhlathi owandulelayo. Baza kuwuguqula ube ngumhlathi omnye.
But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.
Kodwa ke, kwakhona, ukuba igama okanye amagama abhalwe ngoonobumba abatyebileyo, kuya kubakho nolunye utshintsho kwindlela yokushicilela; yaye, ndiya kuninika umzekelo wento endiyithethayo.
And in the third paragraph it says,
Kwaye kumhlathi wesithathu kuthiwa,
—"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed."—
—“Ke ndabona ngokunxulumene ne —Mihla Ngemihla,’ ukuba igama elithi —idini’ longezwe bubulumko bomntu, yaye alikho embhalweni; nokuba iNkosi yanika umbono ochanekileyo ngalo kwabo babhengeza isikhalo seyure yomgwebo. Xa ubunye babukho, phambi kowe-1844, phantse bonke babemanyene kumbono ochanekileyo we —Mihla Ngemihla;’ kodwa ukususela kowe-1844, ekudidekeni, kuye kwamkelwa ezinye iimbono, kwaza kwalandela ubumnyama nokudideka.”—
Then in the next bold-faced paragraph [fourth paragraph] on the page says,
Emva koko kwisiqendu esilandelayo esibhalwe ngoonobumba abangqindilili [isiqendu sesine] ephepheni kuthiwa,
"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—
“INkosi yandibonisa ukuba ixesha alizange libe luvavanyo ukususela ngo-1844, yaye ixesha alisayi kuphinda libe luvavanyo kwakhona.”—
"The Lord showed me," that is going to be changed.
“INkosi yandibonisa,” oko kuya kutshintshwa.
What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.
Into abaza kukwenza kunyaka olandelayo kwi-A Sketch of the Christian Experience and Views of Ellen G. White, kukuba baza kuthabatha loo mhlathi wesivakalisi esinye baza bawudibanise nomhlathi owandulelayo. Baza kuwuguqula ube ngumhlathi omnye.
And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.
Kwaye baza kutshintsha elithi “INkosi yandibonisa” libe “Ndaboniswa kananjalo.” Kulungile? Baza kuyenza loo miqolo mibini ibe ngumqolo omnye, yaye baza kuyitshintsha ibe, “Ndaboniswa kananjalo,” ngowe-1851.
—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.
—“Ndaza ndaboniswa abathile abakule mpazamo inkulu, yokuba abangcwele basamele ukuya eYerusalem Endala, njl., phambi kokuba iNkosi ifike. Umbono onjalo ulungiselelwe ukususa ingqondo nomdla emsebenzini wangoku kaThixo, phantsi kwesigidimi sengelosi yesithathu; kuba ukuba simele siye eYerusalem, iingqondo zethu ziya kuba khona ngokwendalo, neendlela zethu ziya kubanjelwa kude kwezinye iinjongo, ukuze abangcwele bafike eYerusalem. Ndabona ukuba isizathu sokuba bayekelwe bangene kule mpazamo inkulu, kukuba abazivumanga baza bazishiya iimpazamo zabo, abebekuzo kwiminyaka emininzi edlulileyo.” Review and Herald, Novemba 1, 1850.
But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "When union existed before 1844, nearly all were united on the correct view of the —Daily,' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.
Kodwa, xa ufika kwi-Early Writings, niyayazi na into abayenzayo? Bayawasusa amazwi athi, “Ndaboniswa kanjalo,” apho kwi-Early Writings lo mhlathi mnye uza kuthi, “Xa ubunye babukho ngaphambi ko-1844, phantse bonke babemanyene kumbono ochanekileyo we-‘Daily,’ kodwa ukususela ko-1844, kulo mbhidlo, ezinye iimbono zamkelwa, kwaza kwalandela ubumnyama nokudideka.” Bayawasusa amazwi athi, “Ndaboniswa kanjalo,” kwaye isivakalisi esilandelayo sithi, “ixesha alizange libe luvavanyo ukususela ko-1844.” Ngequbuliso awusazi ukuba le ngcamango yokuba ixesha alizange libe luvavanyo yenye yezinto awaziboniswayo ngokukodwa. Ukholelwa ukuba oku kwakuyinxalenye yokukhanya kwakhe ngeDaily ekubeni imbono yobuxoki ivelisa ukudideka.
That is not the original. You have the original. Check it out.
Oko asikokwantsusa. Unayo eyantlandlolo. Yiphonononge.
The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White
Inyathelo Elilandelayo (Inyathelo Lesibini)—1851 Isishwankathelo Samava Nobono BobuKristu KaEllen G. White
Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.
Emva koku, unayo le nto, Umzobo Omfutshane Wamava Nobono BobuKristu kaEllen G. White, owapapashwa ngowe-1851; yaye, unazo iinkcukacha zohlalutyo lweenguqu ezenzekayo, yaye kukho utshintsho olubaluleke kakhulu, kakhulu.
"September 23d, the Lord shewed [formerly—"showed"] me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"no part of it should 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.
“NgoSeptemba 23, iNkosi yandibonisa [ngaphambili—“yabonisa”] ukuba yolule isandla sayo okwesibini ukuze ibuyise intsalela yabantu bayo, nokuba iinzame zimele ziphindwe kabini kweli xesha lokuqokelela. Ngexesha lokusasazwa, uSirayeli wabethwa, wakrazulwa; kodwa ngoku ngexesha lokuqokelela uThixo uya kubaphilisa aze ababophe amanxeba abantu bakhe. Ngexesha lokusasazwa, iinzame ezenziwayo zokusasaza inyaniso zaba nesiphumo esincinane kakhulu, zafezekisa kancinane okanye azafezekisa nto; kodwa ngexesha lokuqokelela, xa uThixo ebeke isandla sakhe ekuqokeleleni abantu bakhe, iinzame zokusasaza inyaniso ziya kuba nesiphumo esijoliswe kuso. Bonke bamele bumanyane baze babe nenzondelelo emsebenzini. Ndabona ukuba kwakungalunganga ukuba nabani na abhekisele kwixesha lokusasazwa ukuze afumane imizekelo eya kusilawula ngoku kwixesha lokuqokelela; kuba ukuba uThixo akasenzi nto ingaphezulu ngenxa yethu ngoku kunaleyo wayenzayo ngelo xesha, uSirayeli ebengekhe aqokelelwe. [Kususwe: Kuyimfuneko kanye ukuba inyaniso ipapashwe ephepheni, njengokuba ishumayelwa.] [Iziqendu Zidibanisiwe] Ndibonile [ngaphambili—“iNkosi yandibonisa”] ukuba itshathi ka-1843 yayikhokelwe sisandla seNkosi, [ngaphambili—“sisandla saYo”] nokuba yayingamele iguqulwe; [ngaphambili—“akukho nxalenye yayo eyayimele iguqulwe”] nokuba amanani ayenjalo njengoko Yona yayiwafuna. Ukuba isandla saYo sasiphezu kwayo, saza sayifihla impazamo kwezinye iinani, ukuze kungabikho namnye onokuyibona, de isandla saYo sasuswa.”
"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.
“Ndandibona ke ngokubhekiselele kwi—Mihla le, ukuba igama elithi—umbingelelo’ longezwe ngobulumko bomntu, yaye alikho kulo mbhalo; kwanokuba iNkosi yanikela ukuqonda okuchanekileyo kwako kwabo babhengeza isikhalo selixa lomgwebo. Xa ubunye babukho, phambi ko-1844, phantse bonke babemanyene ekuqondeni okuchanekileyo kwe—Mihla le; kodwa ukususela ko-1844, ekudidekeni, kwamkelwa ezinye iimbono, kwaza kwalandela ubumnyama nokudideka. [Iziqendu Zidityanisiwe] Ndikwabonile [Ngaphambili—“iNkosi yandibonisa”] ukuba ixesha alizange libe luvavanyo ukususela ko-1844, yaye ixesha alisayi kuphinda lube luvavanyo kwakhona.]” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.
Time not Connected with the Message of the Third Angel
Ixesha elinganxulumananga noMyalezo weNgelosi yesiThathu
Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.
UEllen White wayenombono eyahlukileyo kunombono awaba nawo owathi ekugqibeleni wapapashwa kwi-Early Writings. Wayenayo imibono emininzi; kodwa ke, wayenombono apho waxelelwa into ethile; waxelelwa umhlathi omnye, waza wawubhala phantsi.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.
“INkosi indibonisile ukuba isigidimi sengelosi yesithathu kufuneka sihambe, size sivakaliswe kubantwana beNkosi abathe saa, yaye asimele sixhomekeke exesheni; kuba ixesha alisayi kuba luvavanyo kwakhona. Ndabona ukuba abanye babesiba nenkxwaleko yobuxoki evela ekushumayeleni ixesha; nokuba isigidimi sengelosi yesithathu sasinamandla ngaphezu kwalawo anokunikwa lixesha. Ndabona ukuba esi sigidimi sinokuma phezu kwesiseko saso ngokwaso, nokuba asidingi xesha ukuze sisiqinise, yaye siya kuhamba ngamandla amakhulu, senze umsebenzi waso, yaye siya kunqunyulwa bufutshane ngobulungisa.” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.
What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?
Uthetha ngantoni apho? Ngaba kukuba singaze siphinde sidibanise uMyalezo weNgelosi yesiThathu nexesha kwakhona, akunjalo?
Amen? Are you with me?
Amen? Nikunye nam?
Where do you find this? Where is it located?
Uyifumana phi le nto? Ibekwe phi?
FROM THE AUDIENCE: (No response.)
KUSUKA KUBAPHULAPHULI: (Akukho mpendulo.)
FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.
UKUSUKA KWABAPHULAPHULI: Umzobo Wamava Nezimvo ZobuKristu.
A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.
Isishwankathelo Samava obuKristu neMibono kaEllen G. White, iphepha 48, iphepha 48.
Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.
Kulungile. Siyifumana phi indima esixoxa ngayo ethatyathwe kwi-Review and Herald, Novemba 1850; ibekwe phi na kwi-A Sketch of the Christian Experience and Views of Ellen G. White? Ewe, ibekwe apho, ukuba ubuyela emva kancinane kumanqaku akho, ibekwe kwi-A Sketch of the Christian Experience and Views of Ellen G. White, iphepha 61 nephepha 62.
You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?
Unombono oku-A Sketch of the Christian Experience and Views of Ellen G. White obhalwe kwiphepha 48; emva koko unombono oya kuthi ekugqibeleni uphelele kwi-Early Writings, kumaphepha 61 no-62. Zahlulwe ngamaphepha ali-13 okanye ali-14, akunjalo?
And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.
Kanti ke ngoku baza kwenza ntoni xa kufikwa ku-Early Writings? Baza kuthabatha esi siqendu esikwiphepha 48, baze basifake kanye emva kwentetho yakhe ethi ixesha alisesaluvavanyo. Baza kudibanisa imibono emibini.
Are you following what I mean?
Ngaba niyalandela oko ndikuthethayo?
MAN IN THE AUDIENCE: Yes.
INDODA EPHULAPHULI: Ewe.
Are you following what I mean?
Ngaba niyalandela into endiyithethayo?
INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)
UMNTU OTHETHWA KWIBANDLA LABAPHULAPHULIYO: (Ukuqinisekisa.)
Okay, because you are the one that I am seeing less confirmation with.
Kulungile, kuba nguwe endibona ukuqinisekiswa okuncinane ngakumbi kuwe.
The Last Step (Step Three)—1882 Early Writings
Inyathelo Yokugqibela (Inyathelo Lesithathu)—1882 Imibhalo Yokuqala
Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.
Kulungile. Ngoku ndibuyela kwakhona kwiphepha lesi-6 lamanqaku akho; yaye ngoku niphinde nibe ne-Early Writings.
"September 23, . . . 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.
“Ngomhla wama-23 kuSeptemba, . . . Ndibonile ukuba itshati ka-1843 yayikhokelwe sisandla seNkosi, nokuba yayingafanele iguqulwe; ukuba amanani ayenjalo kanye njengoko Yena wayefuna abe njalo; ukuba isandla saYo sasiphezu kwayo saza safihla impazamo kwamanye amanani, ukuze kungabikho namnye onokuyibona, de kwasuka isandla saYo.
"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.
“Ndaza ndabona, ngokunxulumene nelo —mihla le’ (Daniyeli 8:12), ukuba igama elithi —idini’ longezwe bubulumko bomntu, yaye alingelilo elombhalo, nokuba iNkosi yanika umbono ochanekileyo ngalo kwabo banikela isikhalo seyure yomgwebo. Xa ubunye babukho, phambi ko-1844, phantse bonke babemanyene kumbono ochanekileyo ngelo —mihla le’; kodwa ekudidekeni ukususela ngo-1844, kuye kwamkelwa ezinye iimbono, kwalandela ubumnyama nokudideka. Ixesha alizange libe luvavanyo ukususela ngo-1844, yaye alisayi kuphinda lube luvavanyo kwakhona.”
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.
INkosi indibonisile ukuba isigidimi sengelosi yesithathu simelwe kukuhamba, size sivakaliswe kubantwana beNkosi abasasazekileyo, kodwa masingaxhonywa exesheni. Ndabona ukuba abathile babefumana uchulumanco lobuxoki, oluvela ekushumayeleni ixesha; kodwa isigidimi sengwele yesithathu sinamandla ngaphezu kokuba ixesha lingasenza. Ndabona ukuba esi sigidimi sinokuma phezu kwesiseko saso ngokwaso yaye asidingi xesha ukuze sisiqinise; nokuba siya kuhamba ngamandla amakhulu, senze umsebenzi waso, size sifinyezwe ngobulungisa.
"Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.
“Ndandaza ndakhonjiswa kwabanye abakwimpazamo enkulu yokukholelwa ukuba liluxanduva lwabo ukuya eYerusalem Endala . . .” Early Writings, 74-76.
And the reason that this is bold-faced, this is the paragraph here where it says, ". . . When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.
Kwaye isizathu sokuba oku kubhalwe ngoonobumba abaqinileyo kukuba, le yile paragrafu apha ithi, “. . . Xa ubunye babukhona, ngaphambi ko-1844, phantse bonke babemanyene kwimbono echanileyo ‘ngomihla ngemihla’; kodwa kwisiphithiphithi ukususela ngo-1844, kuye kwamkelwa ezinye iimbono, kwalandela ubumnyama nokudideka. Ixesha alizange libe luvavanyo ukususela ngo-1844, yaye alisayi kuphinda libe luvavanyo kwakhona.” kufuneka nikhumbule ukuba ekuqaleni, kwingxelo yakhe yokuqala yale mbono, wathi, “Ndaboniswa ukuba ixesha alizange libe luvavanyo ukususela ngo-1844,” kwaye yayiyiparagrafu eyahlukileyo. Wayeqinisekisile ukuba kwakukho umahluko phakathi koko wayekubonisiwe ngokuphathelele kuMihla ngemihla noko wakuboniswayo ngokuphathelele ekubeni ixesha lube luvavanyo; nokuba le paragrafu ilandelayo, ethetha ngokungadibanisi xesha noMyalezo weNgelosi yesiThathu, yayingekho kumbono wokuqala. Yayikwiphepha 48 le Life Sketches, hayi kumaphepha 61 no-62.
But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.
Kodwa, xa nifika kwi-Early Writings ngowe-1882, bazidibanisa; yaye, ngenxa yoko, xa nifika kwiminyaka yoo-1930 kwaye niphambukele ebumnyameni obunzulu ngaphakathi koBu-Adventist, aze uWillie White athi xa nifunda i-Daily kufuneka niyifunde ngokwemeko yexesha—“Uxolo, Willie, uxanduva lwakho lwalukukuba nguwe owanikela ingxelo echanileyo yembali yeSpirit of Prophecy. Kwakufanele ube nguwe owawuyikhusela iSpirit of Prophecy. Kwaye kwindlela owawuyibonisa ngayo i-Early Writings, iphepha 75, wazibekela ecaleni iimithombo zokuqala, yaye ezo mithombo zokuqala zithi xa wawuphakamisa ingxoxo yokuba i-Daily kufuneka iqwalaselwe ngokwemeko yexesha kwi-Early Writings, 74, loo nto ayiyonyani kwaphela.”—Ayiyonyani! Ayinakuxhaswa yirekhodi elikwiSpirit of Prophecy. Ayinakuxhaswa yimbali yelo xesha.
Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!
Kulungile. Inqaku 1, uDade White uthi kukho imbono echanileyo ngoMihla le, kwi-Early Writings, 74. Eyona ngxoxo iphambili enyanzeliswa kamva embalini yeyokuba, xa ufunda eso sicatshulwa kwi-Early Writings, 74, umele usibeke kumxholo wokumisela amaxesha. Loo ngxoxo yinkohliso; ayisemthethweni!
So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.
Ngoko ke, ngoku sisalele nendawo yokuma enye kuphela yokuba kukho imbono echanileyo nge“Daily.” Kulungile? Kodwa siza kuphatha enye ingcinga engakumbi evela kule ndima.
It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."
Ithi, “NgoSeptemba 23, iNkosi yandibonisa . . . .” NgoSeptemba 23, nini? 1850: “NgoSeptemba 23, 1850, iNkosi yandibonisa.”
What did He show her?
Yintoni awayibonisayo kuye?
Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.
Kulungile, enye yezinto awamtyhilela zona yayikukuba ukususela ngowe-1844, ezinye iimbono ngeMihla Ngemihla ziye zamkelwa.
"September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."
“NgoSeptemba 23, 1850, iNkosi yandibonisa . . . . Xa ubunye babukho, ngaphambi ko-1844, phantse bonke babemanyene kumbono ochanileyo we—‘Daily;’ kodwa ukususela ko-1844, ekudidekeni, kwamkelwa ezinye iimbono, yaza kwalandela ubumnyama nokudideka. The Review and Herald, Novemba 1850.”
March 1850 The "Daily" is the Earthly Sanctuary
Matshi 1850 “Imihla Ngemihla” yiNgcwele yasemhlabeni
So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.
Ngoko ke, emazantsi ephepha 6 ninomhlathi ovela kwi-Review and Herald kaMatshi 1850, yaye linqaku elibhalwe nguDavid Arnold.
"He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.
“Yena [uDaniyeli] ukwabona kwa elo gunya linye locinezelo —limelene neNkosana yeenkosana;’ ngaloo ndlela liphelisa ukuba semthethweni kwazo zonke imibingelelo yemihla ngemihla eyamiselwa eSinayi ukuba igcinwe yonke imihla de kufike iMbewu. Apha uKristu, oyinyani yazo, okanye umbingelelo omkhulu ongumfuziselo wokwenene, wabulawa ngamasoldati amaRoma. Ngaloo ndlela yiRoma —umbingelelo wemihla ngemihla wasuswa,’ yaza indawo yengcwele yakhe yawiswa nguTito, injengele yaseRoma, xa wayitshabalalisayo isixeko saseYerusalem, netempile kaThixo, eyayiqulethe —ingcwele.’ Apha kwaqalisa ukuzaliseka kwesibhengezo sikaKristu sobuprofeti. Yaye baya kuwa ngohlangothi lwekrele, bathinjwe basiwe kuzo zonke iintlanga, yaye iYerusalem iya kunyathelwa phantsi ziintlanga, DE KUZALISEKE AMAXESHA EENTLANGA.’ Luka 21:24.” David Arnold, Review and Herald, Matshi 1850, Umqulu 1, Inani 8.
In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.
Kweli nqaku uDavid Arnold ufundisa ukuba iMihla ngemihla eseNcwadini kaDaniyeli imele ingcwele yamaYuda eYerusalem eyasuswayo yiRoma yobuhedeni ngo-AD70.
September 1850 The "Daily" is Christ's Sanctuary Ministry
uSeptemba 1850 “Eyemihla Ngemihla” Yinkonzo KaKristu Yengcwele YaseSanctuary
Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.
Kwandula ke ngoSeptemba 1850, kwaloo nyaka kanye—kwaye ke, ngubani umhleli we-Review and Herald ngo-1850? Igama lakhe nguJames White.
James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.
Ngoko ke, ngoSeptemba ka-1850, uJames White wapapasha inqaku likaCrosier elifundisa ukuba iDaily imele ubulungiseleli bukaKristu eNgcwelweni.
Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.
Ngoku, uJames White akayifundisi ngokuthe ngqo, kodwa abantu bathabatha intsingiselo ekho apho baze bathi yile nto ayifundisayo. Yaye kutheni ndisitsho nje oku? Ndikutsho oku ngenxa yesizathu sakhe: NgoSeptemba ka-1850, uDade White uthi, ukususela ngo-1844 ezinye iimbono ngo-“Daily” zamkelwe ebumnyameni, yaye ukudideka kwalandela.
These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.
Ezi mbono zimbini [Arnold noCrosier] asingombono woovulindlela wokuba iMihla ngemihla bubuhedeni.
And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.
Kwaye kwiphepha 7 unazo ezo ziqendu zibini ezivela kwinqaku likaCrosier, apho acebisa khona ukuba iMihla yonke lulungiselelo lukaKristu lweNgcwele.
"—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.
“—Nendawo yeNgcwele yaKhe yaphoswa phantsi;” Daniyeli 8:11. Oku kuphoswa phantsi kwenzeka ngemihla nangendlela yamandla obuRoma; ngoko ke, iNgcwele ekuthethwa ngayo kulo mbhalo yayingenguye uMhlaba, kungekho nePalestina, ngokuba owokuqala waphoswa phantsi ekuweni, kwiminyaka engaphezu kwe-4,000, nowesibini ekuthinjweni, kwiminyaka engaphezu kwe-700 phambi kwesiganeko esikule ndima, yaye akukho nanye kwezi zimbini eyaphoswa phantsi ngamandla obuRoma.
"The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.
“INgcwele ephoselwe phantsi yeyakaLowo iRoma yazikhukhumalisa ngakuye, lowo wayeyiNkosana yomkhosi, uYesu Kristu; yaye uPawulos ufundisa ukuba iNgcwele yaKhe isezulwini. Kwakhona, Daniyeli 11:30–31, —Ngokuba iinqanawa zaseKittim ziya kuza zimhlasele; ngenxa yoko uya kubandezeleka, abuye, abe nomsindo (intonga yokubetha) ngakumnqophiso ongcwele (ubuKristu), enjenjalo ke; uya kubuya kwakhona, abe nokunxulumana nabo (ababingeleli noobhishophu) abawushiyayo umnqophiso ongcwele. Neengalo (ezaseburhulumenteni nezonqulo) ziya kuma ngecala lakhe, zize zona (iRoma nabo bawushiyayo umnqophiso ongcwele) zingcolise iNgcwele yamandla.’ Yayiyintoni le iRoma nabapostile bobuKristu ababemele bayingcolise ngokudibeneyo? Olu manyano lwenziwa ngokuchasene —nomnqophiso ongcwele’, yaye yayiyiNgcwele yaloo mnqophiso abayingcolisayo; nto leyo ababengayenza kanye njengokungcolisa igama likaThixo; Yeremiya 34:16; Hezekile 20; Malaki 1:7. Oku kwakuyinto enye nokuhlambela okanye ukunyelisa igama laKhe. Ngale ngqiqo esi silwanyana —sezopolitiko-nenkolo’ sangcolisa iNgcwele, (ISityhilelo 13:6), sayiphosa phantsi endaweni yayo esezulwini, (INdumiso 102:19; Yeremiya 17:12; Hebhere 8:1–2) xa babebiza iRoma ngokuba sisixeko esingcwele, (ISityhilelo 21:2) baza bamisa uPopu apho ngeziqu ezithi, —Nkosi Thixo uPopu’, —Bawo oyiNgcwele’, —INtloko yeBandla’, njl., yaye apho, kwelo —tempile kaThixo’ lenkohliso, uvuma ukwenza oko uYesu akwenzayo ngenene eNgcweleni yaKhe; 2 Tesalonika 2:1–8. INgcwele inyathelwe ngeenyawo (Daniyeli 8:13), kanye njengoko noNyana kaThixo enjalo. (Hebhere 10:29.)” O. R. L. Crosier, —INgcwele’, Review and Herald, Septemba, 1850.
The Logic of James White
Ingqiqo kaJakobi White
Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.
Kwakutheni uJames White wayeza kushicilela eli nqaku ukuba wayesazi okungcono? Isizathu sako sithi “The Logic of James White” kumanqaku akho.
The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.
Into yokuqala eyaprintwa emva koDaniso ibizwa ngokuba *A Word to the Little Flock*, yaye abantu abathathu ababengababhali kolo papasho yayinguJames noEllen White kwakunye noJoseph Bates. Into yokuqala eyaprintwa emva ko-Oktobha 22, 1844, ngabo bantu babesiya phambili endleleni yayile nqaku; yaye, kweli nqaku uDade White uyawuxhasa umbono kaCrosier, kungekhona umbono wakhe ngeDaily, kodwa umbono wakhe ngoKristu esuka eNdaweni eNgcwele esiya eNdaweni eNgcwele Kakhulu.
Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,
Qaphelani, lo nguDade White. Yiloo nto uJames White wayeya kukulungela ukushicilela inqaku likaCrosier, lithi,
"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.
“Ndiyakholwa ukuba iNgcwele, eya kuhlanjululwa ekupheleni kweentsuku ezingama-2300, yiTempile yeYerusalem eNtsha, uKristu angumlungiseleli wayo.”—oku nguEllen White—“INkosi yandibonisa embonweni, ngaphezu konyaka omnye odlulileyo, ukuba uMzalwana Crosier wayenokukhanya okuyinyaniso, ngokubhekisele ekuhlanjululweni kweNgcwele, njl.; kwanokuba yayikukuthanda kwayo ukuba uMzalwana C. abhale ngokucacileyo imbono awayesinike yona kwiDay-Star, Extra, Februwari 7, 1846. Ndiziva ndigunyaziswe ngokupheleleyo yiNkosi, ukuba ndincome loo Extra, kuye wonke ongcwele.”
"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.
“Ndiyathandaza ukuba le migca ibe yintsikelelo kuni, nakubo bonke abantwana abathandekayo abanokuyifunda.” ILizwi Kumnquba Omncinane, Meyi 12, 1847.
So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.
Ke kaloku, abantu nanamhla oku, abanye bababhali-mbali banamhlanje ngaphakathi kobu-Adventist bathi, “Khangelani apho. UEllen White unika imvume epheleleyo nengabekelwanga mida kwinqaku likaCrosier; yaye, ngoko ke, oko kwathethwa nguCrosier malunga neMihla Yonke njengolungiselelo lukaKristu lwaseNgcweleni kufanele ukuba kuyinyaniso.” Kwaye xa besitsho oko, bayayigqwetha imbali; kuba inqaku likaCrosier laliqulathe amacandelo asibhozo, yaye, kwasekuqaleni kanye, ama-Adventist aqonda ukuba amane kuloo macandelo ayebubumnyama obupheleleyo, yaye awazange, akwazange, akwazange aphinde apapashwe ngaphakathi kobu-Adventist.
As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.
Njengomzekelo, esinye sezikhundla zakhe kwelo nqaku sasikukuba xa uYesu ebuya kuya kubakho iwaka leminyaka loxolo. Ama-Adventist akakholelwa koko, yaye akazange akholelwe kuko. Oko kuqonda kukukuqonda awakwalayo uWilliam Miller, nto leyo embeka uWilliam Miller ngokwenene endleleni echanileyo yokuqonda inyaniso. Loo mfundiso yenye yeemfundiso ezichasene ngokuthe ngqo nokuqonda kwamaMillerite.
So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.
Ngoko ke, xa uCrosier ephuma neli nqaku linezahlulo ezisibhozo, bayazi kwangoko ukuba ezine kwezi zahlulo azinakuphindwa zipapashwe.
But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.
Kodwa uJames White ushicilela inxalenye apho uCrosier eneneni athetha ukuba “iMihla ngemihla” lulungiselelo lukaKristu lwaseNgcwele; kodwa uza kuphinda ashicilele ezo ndawo zine kuphela. Akayi kuphinda ashicilele ezinye ezine. Kodwa ukuze uJames White akwazi ukuphinda ashicilele ezo ndawo zine zikaCrosier, kufuneka aziprinte kwiimpapasho ezimbini. Kwafuneka aziprinte kabini ngoSeptemba 1850.
There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.
Kwakungekho sithuba saneleyo kwi-Review and Herald yakhe kaSeptemba 1850, ngoko wapapasha ii-Review and Herald ezimbini ngoSeptemba 1850 ukuze akwazi ukufaka lonke inqaku likaCrosier elingokufuduka kukaKristu esuka kwiNdawo eNgcwele esiya kwiNdawo eNgcwele Kakhulu.
Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.
Ngoku, uya kuqaphela kuGerard Damsteegt ukuba unika uvavanyo lwembali oluthi ama-Adventist ayehlala esazi ukuba kwakukho iinxalenye kumanqaku kaCrosier ezazingachanekanga yaye ezazingafanelekanga ukuba ziphinde zipapashwe.
"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.
“Wathi [uEllen Harmon]:—INkosi yandibonisa embonweni, ngaphezu konyaka omnye odlulileyo, ukuba uMzalwana Crosier wayenokukhanya okuyinyaniso, ngokumalunga nokuhlanjululwa kweNgcwele, njl.; nokuba kwakuyintando yaYo ukuba uMzalwana C. abhale ngokweenkcukacha imbono awayesinike yona kwi-Day Star Extra, ngoFebruwari 7, 1846. Ndiva ndigunyaziswe ngokupheleleyo yiNkosi, ukuba ndincome loo Extra, kubo bonke abangcwele’ (Ileta. E. G. White eya kuCurtis, Word to the Little Flock, 12). Ama-Adventist eSabatha aqhele ukutolika le ngxelo ngokuthi iintetho zikaCrosier zazingekho ngaphandle kweempazamo, kodwa ukuba ingxoxo yakhe enkulu yesifaniso sohlobo yayichanile. Ushicilelo oluphindwe lwalushiya ngaphandle ezo ndawo ababeziva ukuba azichananga.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.
Never Could Reprint His Complete Document
Wayengenakuze Ayiprinte Kwakhona Uxwebhu Lwakhe Olupheleleyo
Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.
Ngoku, kwiphepha elilandelayo, unaye uW. A. Spicer enikela ubungqina kwaloo nto inye: Babehlala besazi ukuba amanqaku kaCrosier ayenempazamo kuwo, yaye abazange baphinde baprinte ezo ndima zine.
"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939
Kuyadanisa ukuthi, uCrosier oselula wahamba ekukhanyeni kwenyaniso yeSabatha okwethutyana elifutshane kakhulu. Kamva wayilahla imfundiso yengcwele awayencedisile ukuyimisa. Abazalwana bethu boovulindlela baphinda bashicilela inkcazo yakhe ngengcwele izihlandlo ezininzi kumaphepha abo okuqala, kodwa abazange bakwazi ukuphinda bashicilele uxwebhu lwakhe olupheleleyo. Kulo wayedibanise nenkcazo yengcwele ezinye iingcamango malunga nexesha elizayo—iwaka leminyaka lasemhlabeni, kunye nexesha elizukileyo kulo mhlaba ekuBuyeni kweSibini. Ezi zinto abazalwana bethu babehlala bezishiya ngaphandle. Ezi mfundiso zexesha elizayo zazisasazeke yonke indawo ngaloo mihla. Le mfundiso ayizange ihambelane nesigidimi esicacileyo sokubuya; yaye ngokungathandabuzekiyo le mvubelo yempazamo yanceda ekukhokeleleni amadoda aselula kude neenyaniso zeSabatha nengcwele. Kungekudala wajika waba ngumchasi okrakra wombutho wethu wokuqala.” W. A. Spicer, Review and Herald, Disemba 14, 1939
The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.
Ingongoma yeyokuba, namhlanje bakho abo bantu bathabatha ukuvunywa kukaDade White kwenqaku likaCrosier elikwi A Word to the Little Flock—abantu abafana noHeidi Heikes, uHeidi Heikes nencwadi yakhe yobudenge ethetha ngoDaily njenge nkonzo kaKristu eNgcwele—bathi kuko. Le yenye yeengxoxo zakhe.
People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.
Abantu abenza oku bayazityeshela izibakala zembali. Babengenakuze baphinde bashicilele onke amanqaku kaCrosier. Kwaye ukunyanzelisa ukuba ukuvunywa kukaEllen White kwi-A Word to the Little Flock kukuvunywa ngokubanzi kwesikhundla sikaCrosier kukukunyanzelisa ukuba ama-Adventist akholelwe ukuba kuza kubakho iminyaka eliwaka yoxolo. Yimpikiswano yobudenge.
It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.
Kukugqwethwa kwembali, yaye kwenziwa ukuze kulahlekiswe abantu kuze kuveliswe isiphithiphithi nobumnyama.
So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.
Ngoko ke, unababhali-mbali ababini, uSpicer osele waswelekayo noDamsteegt osaphilayo; kodwa, ndiyaniqinisekisa, nokuba nguSpicer okanye nguDamsteegt, akukho namnye kubo onokuvumelana nam ngoko ndikubekayo. Kulungile, abanakuvumelana nam. Ngoko ke, unababhalim-bali ababini abachasene nam abavumelana noko ndinixelela kona. Akukho sizathu nokuba sincinane sokuthabatha ukuxhasa kukaEllen White inqaku likaCrosier njengokuthetha ukuba yonke into ekulo yayigqibelele.
The Advent Review—Volume 1, Auburn NY, Number 3
I-Advent Review—Umqulu 1, eAuburn, NY, Inombolo 3
The Advent Review—Volume 1, Auburn NY, Number 4
I-Advent Review—Umqulu 1, Auburn NY, Inombolo 4
The Advent Review—Volume 1, Auburn NY, Number Special
I-Advent Review—Umqulu 1, Auburn NY, Inombolo Ekhethekileyo
When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3
Xa uJames White waqalisa ukushicilela inqaku likaCrosier ngoSeptemba ka-1850, kwi-The Review and Herald, lowo yayinguMqulu 1, Inombolo 3.
But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.
Kodwa ke, wayengenakukufaka konke kuMqulu 1, Inombolo 3; ngoko ke waligqibezela elo nqaku kuMqulu 1 we-The Review and Herald, Inombolo 4. Yaye wakwenza nini oku? NgoSeptemba 1850.
Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."
Ke kaloku, kwenzeka ntoni ngoSeptemba ka-1850? USisi White waba nombono othi, “NgoSeptemba 23, 1850 iNkosi yandibonisa . . . . Xa kwakukho umanyano, phambi ko-1844, phantse bonke babemanyene kwimbono echanileyo ye-‘Daily;’ kodwa ukususela ko-1844, ekudidekeni, kuye kwamkelwa ezinye iimbono, yaye ubumnyama nokudideka kuye kwalandela. The Review and Herald, Novemba 1850.”
Who was her husband? He was the editor of The Review and Herald.
Yayingubani umyeni wakhe? Wayengumhleli we-The Review and Herald.
So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."
Ngoko ke, wenza ntoni xa inkosikazi yakhe yathi, “Uyazi na oko ndandisandul’ ukuxelelwa yiNkosi, James? Ndixelelwe ukuba bekungafanelekanga ukuba sazise iimbono ngeDaily eziphikisanayo nokuqonda koovulindlela ukuba iDaily bubuhedeni, kuba oko kuzisa ubumnyama nokudideka.”
So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.
Ngoko ke, wenza ntoni uJames White? NgoSeptemba ka-1850 washicilela enye iReview and Herald, ezintathu ngenyanga enye. Ibizwa ngokuba nguMqulu 1, Uhlelo Olukhethekileyo.
And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!
Kwaye wenza ntoni? Waphinda wapapasha inqaku likaCrosier waza wasusa oko uCrosier wakuthethayo ngeDaily!
Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.
Bazalwana noodade, obu bubungqina bembali bokuba uJames noEllen White baqonda ukuba imbono kaCrosier malunga neMihla yonke yayiphosakele nokuba yazisa ubumnyama nokudideka.
And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.
Kwaye yayithini imbono kaCrosier ngoMihla Ngemihla? Yokuba yayibubulungiseleli bukaKristu baseNgcweleni.
So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—
Ngoko ke, kwi-Early Writings, 74, xa esithi, “Ngomhla wama-23 kuSeptemba, iNkosi yandibonisa ukuba amaMillerite ayenombono ochanileyo ngeDaily,” ubungqina bembali bubonisa ukuba amaMillerite ayeqonda—
Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?
Ngoku ke, Bazalwana nooDade, Bazalwana nooDade, musani ukuphoswa yile nyaniso: Yintoni le: NgoSeptemba 1850 uDade White waboniswa ukuba ukususela ngo-1844 ezinye iimbono ngeMihla ngemihla zazamkelwe; ngoMeyi 1850, uArnold uveza iMihla ngemihla njengengcwele yamaYuda; ngoSeptemba 1850, inxalenye yoku-1 kwezi-2 yenqaku likaCrosier iyapapashwa, kuquka nentetho yakhe yeMihla ngemihla njengolungiselelo lobulungiseleli bukaKristu eNgcweleni; ngoSeptemba 1850, inxalenye yesi-2 kwezi-2 yenqaku likaCrosier iyapapashwa; ngoSeptemba 1850, inqaku likaCrosier liyaphinda lipapashwe, kodwa imbono yakhe ngeMihla ngemihla isusiwe? Yintoni eyenzekayo?
We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."
Siyabona kwaloo nyaka mnye wokwenziwa kwale Tshathi ka-1850, yaye le Tshathi ithini ngeMihla Ngemihla? “Ulawulo lobuhedeni okanye iDAILY isusiwe. Dan. 11:31 508.”
Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.
UEllen White wayeyazi into eyayiyiyo indawo “yeMihla ngemihla” ngokokuma kwabo abo banikela isikhalo seYure yoMgwebo. Xa esithi babenoluvo oluchanekileyo, wayesazi ukuba olo luvo luchanekileyo lwalusithi imele ukususwa kolawulo lobuhedeni; “iMihla ngemihla” yayimele ubuhedeni.
And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.
Kwaye kulo nyaka, 1850, ingxelo yembali iyangqina ukuba yena wayikhaba, yaye nomyeni wakhe wayikhaba, imfundiso ethi i-Daily imela ulungiselelo lukaKristu lwenkonzo engcwele eSanctuary, nto leyo eyimfundiso exhaswa yi-Biblical Research Institute yeSeventh-day Adventist Church. Yimfundiso exhaswa ngamasebe azixhasayo, anjengeHeartland neSteps to Life. Yimfundiso ezisa ubumnyama nokudideka.
Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,
Ngoku, qaphelani oku ngokuphathelele iTshathi ka-1850. Oku kuseNovemba ka-1850. Le yeyona nyanga inye awaba nayo umbono awawubhalayo, nowathi ekugqibeleni wahamba kwinkqubela yawo ngo-1851, waza ke ngo-1882 waphelela kwi-Early Writing, kanye kule nyanga, kanye kule nyanga, ngoNovemba ka-1850. Ithi,
"Monday we returned to Dorchester where our dear Brother Nichols and family live."—
“NgoMvulo sabuyela eDorchester apho kuhlala khona uMzalwana wethu othandekayo uNichols nentsapho yakhe.”—
Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?
Kanye apha phezulu [ebhekisa kwiTshathi ka-1850, kwikona ephezulu ngasekunene], “Ipapashwe ngu-Otis Nichols, Dorchester, Massachusetts.” Kulungile? Uthetha ngale nto, akunjalo? Niyayibona na, le Tshathi?
—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.
—“Apho ebusuku uThixo wandinika umbono onomdla kakhulu, uninzi lwawo eniya kulubona kwelo phepha. UThixo wandibonisa imfuneko yokukhupha itshathi. Ndabona ukuba yayifuneka nokuba inyaniso, xa yenziwe yacaca emacaleni, yayiya kwenza okukhulu, ibe iya kubangela imiphefumlo ukuba ize ekwazini inyaniso.” Manuscript Releases, inombolo 15, 210 Novemba, 1850.
She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."
Waba nombono endlwini kaNichols eDorchester—konke oko kukule Tshathi—esithi, “Kufuneka nenze itshathi.”
And what does she say about the chart? How does she describe it?
Yaye uthini na ngeshathi? Uyichaza njani?
Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.
Yiyani kuHabhakuki 2, “Ndabona imfuneko yokukhupha itshathi,” yaye yayiza kwenza ntoni? Yayifuneka, “ukuze inyaniso ecaciswe ibhalwe ezitafileni.” UHabhakuki 2, indima 2, uthi, “Wandiphendula ke uYehova, wathi, Bhala umbono, uwenze ucace ezitafileni, . . . .” Uthi le Tshathi kaOtis Nichols ka-1850, eyashicilelwa eDorchester, eMassachusetts, kukuzaliseka kukaHabhakuki, kanye njengoko esitsho kwi-The Great Controversy ukuba iTshathi ka-1843 ikukuzaliseka kukaHabhakuki.
Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.
Kulungile, niyakubona na oko? Niyabona na ukuba wafumana nini lo mbono? Kwangelo xesha kanye xa oku kwakusenzeka: “NgoSeptemba 23, iNkosi yandibonisa . . . . ukuba imfundiso ethi iDaily yinkonzo kaKristu eNgcweleni izisa ubumnyama nokudideka,” yaye umyeni wakhe ngoko nangoko waphinda wayiprinta inqaku elo waza wasusa ezo ziqendu zibini. Alizange liphinde lishicilelwe kwakhona phakathi kwama-Adventist de kwangowe-1931 xa uWillie White waliphinda waliprinta; yaye, akwenza oko, wayenobungqina bobuxoki kanye kwiphecana elo waliprintayo. Oko kunokungqinwa.
Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.
Ngoku, ndifuna ukunifundela into apha, isicatshulwa eside ngakumbi, esithetha ngeli xesha linye. Oku kususela kuNovemba 27, 1850.
"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.
“Kangangethanga ukukubhalela kangangethuba elithile. Ngoku ndiza kuninika izizathu zam. Okokuqala, andizange ndibe nexesha lokubhala kangangeeveki emva kokuba ndifumene ileta enobubele neyamkelekileyo kaDade uArabella, kungenjalo ngendandizalisekisile isicelo sakhe sokuba iphendulwe kwisithuba seeveki ezimbini. Ndandiyithanda kakhulu le leta. Sonke saba nomdla kule leta yaye sinethemba lokuba ukulibaziseka kwam akuyi kunithintela ekuphenduleni le xa niyifunda, yaye andiyi kuphinda ndilinde ixesha elide kangako kwixesha elizayo.”
"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.
Impilo kaYakobi neyeyam ilungile kakhulu ngoku. Ikhaya lethu liseParis, kwaMzalwana uAndrews, kumgama wamanyathelo ambalwa ukusuka eposini nakwiofisi yokushicilela. Siya kuhlala apha ithutyana elincinane. Le yintsapho enobubele kakhulu, kanti yona ihlwempuzeke kakhulu. Konke apha bakunikela ngesisa kangangoko banako. Asiboni kulungile ukuba sibe yindleko kubo ngoxa silapha. Ndilangazelela kakhulu ukuninibona nonke kwakunye noDade othandekayo uGorham.
"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.
“Intlanganiso yethu eTopsham yayiyeyona inomdla onzulu. Babekhona abangamashumi amabini anesibhozo; bonke bathabatha inxaxheba entlanganisweni.
"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.
“NgeCawa amandla kaThixo ehla phezu kwethu enjengomoya onamandla ovuthuzayo. Bonke basuka bema ngeenyawo zabo baza badumisa uThixo ngezwi elikhulu; kwakunjengoko kwakunjalo xa kwakubekwa isiseko sendlu kaThixo. Izwi lokulila lalingenakwahlulwa kwilizwi lokumemelela. Yayilixesha loloyiso; bonke bomelezwa baza bahlaziywa. Andizange ndakha ndabona ixesha elinamandla ngolo hlobo ngaphambili.
"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—
“Indibano yethu elandelayo yayiseFairhaven. UMzalwana uBates nenkosikazi yakhe babekho. Yayiyindibano entle kakhulu. Ekubuyeni kwethu kwaMzalwana uNichols, iNkosi yandinika umbono, yandibonisa ukuba inyaniso imele icaciswe phezu kweetafile, yaye oko kuya kubangela ukuba abaninzi bathabathe isigqibo ngenyaniso ngenxa yemiyalezo yeengelosi ezintathu, ibe emibini yokuqala icaciswe phezu kweetafile.”—
That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.
Kusezantsi kanye apha, [ebonisa ikona esezantsi ekhohlo yeTshati ka-1850]. Kulungile? Zikule Tshati ezo athetha ngazo yena.
—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.
—“Ndabona kanjalo ukuba kwakuyimfuneko kanye ukuba iphepha lipapashwe njengokuba kwakuyimfuneko ukuba izithunywa zihambe; kuba izithunywa zidinga iphepha lokuhamba nalo, eliqulathe inyaniso yangoku, ukuze zilinikele ezandleni zabo bava, yaye inyaniso iya kuthi ngoko ingacimi engqondweni, kwanokuba elo phepha liya kuya apho izithunywa zingenako ukuya khona. Ezinye izinto ndazibona eziya kubonakala ephepheni.
"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.
“Nivana njani nonke? Ngaba nonke nizabalazela ubomi obungunaphakade? Ndinqwenela kakhulu, kakhulu ukunibona, yaye ndicinga ukuba kungekudala ndiya kunibona. Ngoku lixesha lokulungiselela, yaye ndiyathemba ukuba sonke siya kuwenza uqinisekile umsebenzi wethu ngenxa kanaphakade. Ixesha libonakala lifutshane kakhulu, yaye oko sikwenzayo simele sikwenze ngokukhawuleza.”
"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.
Ngomhla wama-20 kuNovemba, kwiveki ephelileyo, mna noMzalwana uHenry Nichols saya eTopsham. Sasisandul’ ukuphakama etafileni yesidlo sasemini ngoLwesine [Nov. 21], xa omnye wabantwana bakaMzalwana uFoey wangena waza wathi unina akaziva, engasenangqondo. Sakhawuleza sawela umlambo umgama wemayile enye, saza safika safumana uDade wethu othandekayo uFoey esifa. Intlungu yam yaba nkulu kakhulu ekufumaneni ukuba akandazanga. Waqhubeka ixesha elide ekwintlungu enkulu de kwathi phakathi kwentsimbi yesithathu neyesine, waza emva koko waphefumla okokugqibela. Ushiye umyeni nabantwana abathathu ukuba balilele ukulahlekelwa kwabo.
"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?
NgoLwesihlanu kusasa [Nov. 22], uMzalwana uHenry weza eParis ukuze uJames amchebe, ukuze aye emngcwabeni. Saba nexesha elinzulu kakhulu, elinomdla omkhulu. INkosi ayisishiyanga, koko yavumela uMoya waYo ukuba uhlale phezu kwethu. Imihla yokugqibela kaDade uFoey yaba ngokucacileyo yeyona mihla yakhe yomoya kakhulu, neyona mihla yakhe ilungileyo. UMzalwana uFoey unale nto yokumthuthuzela, yokuba wafa engumKristu. Uyazimela kakuhle. UThixo umnika ubabalo lokunyamezela olu hlupheko. Owu, kulungile kangakanani ukuba nethemba kuThixo eliya kuxhasa kuzo zonke iziganeko zovavanyo nezentlungu. Makadunyiswe uThixo ngethemba, ithemba elilungileyo. Nina, nabani na kuni, beniya kunikela ntoni ngenxa yethemba lenu?
"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—
Bambelelani nkqi elukholweni. Yomelelani kuThixo, nikholose ngengalo yakhe engunaphakade. Ayisayi kuniphoxa; iya kunixhasa phantsi kwayo yonke imbandezelo. Ndiyathemba ukuba nonke niya kukhula nibe namandla ngakumbi nangakumbi enyanisweni. Musani ukuba buthathaka, kodwa qhubekani nihamba nendlela yenu nisingise ebukumkanini.”
Here we go. Here is what I want you to see.
Nanku ke. Nantsi into endifuna ukuba uyibone.
—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—
—“Kwiveki enye edlulileyo, ngeSabatha ephelileyo, saba nentlanganiso enomdla kakhulu. UMzalwana uHewit waseDead River wayekho apho. Weza nesigidimi esasisitsho ukuba ukutshatyalaliswa kwabangendawo nokulala kwabafileyo yayilisikizi ngaphakathi kocango oluvaliweyo, into eyayingeniswe ngumfazi uIzebhele, umprofetikazi, yaye wayekholelwa ukuba loo mfazi, uIzebhele, ndim.”—
Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.
Kulungile? UMzalwana uHewit uthi uEllen White nguJezebhele, yaye ungenise iimpazamo ezintathu.
"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—
“—Samxelela ngezinye zeempazamo zakhe zangaphambili, ukuba iintsuku ezili-1335 zazisele ziphelile, kwanangeempazamo zakhe ezininzi. Oko kwaba nempembelelo encinane kakhulu. Ubumnyama bakhe bavakala phezu kwentlanganiso, yaza yatsala.”—
Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.
Ngoku, ndifuna ukuba nikubone oku. Ndinentho endimele ndiyithethe ngalo mhlathi endifuna ukuba niyilandele, ukuba ninako.
If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.
Ukuba wakha wajongana nabo bangaphakathi kubu-Adventism abaphinda basebenzise iziprofeto zexesha ekupheleni kwehlabathi, banamazwi acatshulwayo amathathu kuphela abawasebenzisayo—basebenzisa amazwi acatshulwayo amaninzi, kodwa banamazwi acatshulwayo amathathu aphambili abawasebenzisayo. Eli lelinye lawo; kuba baya ukuya apho baze bathi, “Samxelela ngezinye zeempazamo zakhe zangaphambili,” baze babange ukuba xa esithi “ukuba iintsuku ezili-1335 zazisele ziphelile,” loo nto yayiyeyinye yeempazamo zakhe. Niyabona na indlela eninokuyijija kancinane loo grama: “Samxelela ngezinye zeempazamo zakhe zangaphambili”? Kananjalo samxelela ukuba iintsuku ezili-1335 zazisele ziphelile; kodwa abo babeka amaxesha bathi samxelela ngezinye zeempazamo zakhe zangaphambili yaye enye yezo mpazamo yayikukuba ufundisa ukuba iintsuku ezili-1335 ziphelile, yaye oko kuyimpazamo.” Ngoko ke, unokuyijija nangaluphi na uhlobo.
The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.
Okokuqala ndadibana ubuso ngobuso noEugene Prewitt eOklahoma, yaye wayephikisa esithi iMbali yamaMillerite ayiphindi ekupheleni kwehlabathi, ndaza ndamnika izicatshulwa ezimbalwa ezivela kuMoya wesiProfeto.
And he says, "Jeff, you know that Ellen White was a careless writer."
Waza athi, “Jeff, uyazi ukuba uEllen White wayengumbhali ongenankathalo.”
And I said, "What do you mean?"
Ndaza ndathi, “Uthetha ukuthini?”
And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.
Waza waya kulo catshulwa. Uthi esi sicatshulwa singqina ukuba ungumbhali ongakhathaliyo; kuba uyazi ukuba ndiyazi ukuba abo babeka amaxesha banokujija esi sicatshulwa, ukuba benqwenela ukwenza njalo.
Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?
Ke, into yokuba indawo enjengeWashita inempembelelo efundisa abafundi bayo ukuba uEllen White ungumbhali ongakhathaliyo yinto enye; kodwa, ngaba ungumbhali ongakhathaliyo apha?
—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.
—“Ndivile ukuba ndimele ndithethe amazwi ambalwa. Egameni likaYesu ndaphakama, yaye malunga nemizuzu emihlanu intlanganiso yatshintsha. Wonke umntu wakuvakalelwa oko ngalo mzuzu mnye. Bonke ubuso bakhanyiswa. Ubukho bukaThixo bazalisa indawo. UMzalwana uHewit wawa ngamadolo waza waqalisa ukukhala nokuthandaza. Ndathatyathwa ndangena embonweni, ndabona okuninzi endingenakukubhala. Oko kwaba nempembelelo enkulu kuMzalwana uHewit. Wavuma ukuba kwakukuvela kuThixo, waza wathobeka eluthulini. Ubelokhu ebhala kususela kuloo ntlanganiso, yaye ngoku ubhala kwakwelo tafile inye ezilahla zonke iimpazamo zakhe azikhuthazileyo. Ndiyakholwa ukuba uThixo uyamphakamisa, yaye ulungele ukwenza okulungileyo, ukuba uThixo uyasebenza ngaye.
"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.
“Uthando oluninzi kuDade othandekayo uGorham. Mxelele ukuba makomelele. UThixo unaye, yaye akayi kumshiya. Uthando oluninzi kuni nonke. Ndiyathemba ukuba abantwana abayi kozela, koko baya kuba nomdla enyanisweni baze bakhuthalele ukwenza ubizo nokunyulwa kwabo kuqiniseke. Bhalani, qinisekani ukuba niyabhala, yaye musani ukwenza njengoko ndenzileyo. Ndiyanithanda, nonke. Bhalani.” Manuscript Releases, umqulu 16, 206–209. Kubhalwe eParis, eMaine, ngoNovemba 27, 1850.
Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.
Bazalwana noodade, ithini imvelaphi yembali yoku; uyibhala phi le nto? Uyibhala ngo-1850, endlwini kaMzalwana uNichols.
In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.
Ngeli xesha, yintoni eyenziwa yiNkosi? Ibonisa ukuba ooVulindlela banembono echanileyo yoMihla ngemihla, yaye yena ujongene naloo nto. Uthi ulungiselelo lukaKristu lwaseNgcwele luyimbono yobuxoki yoMihla ngemihla.
In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."
Kule mbali yembali, kanye le mbali yembali—ingenguye lo kanye lo mbali yembali kuphela, kungekhona nonyaka kanye kuphela, kodwa kanye nenyanga yaloo nyaka afumana ngayo imibono, yaye ecacisa le nyaniso ngendawo yamaVulindlela malunga neDaily, esithi abo banika iJudgment Hour Cry babenembono echanileyo ngeDaily; yaye, kwakweso siqendu sinye, uthi, “Ndabona ukuba i-1843 Chart yayikhokelwe sisandla seNkosi yaye yayingafanele ukuguqulwa, nokuba abo banika iJudgment Hour Cry babenembono echanileyo ngeDaily.”
And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.
Yaye ithini na iMihla ngemihla kule Tshathi ka-1843? Kaloku, ithi yasuswa ngo-AD508; yaye, kwiminyaka eli-1335 kamva ikusa ku-1843, yaye loo 1335 ikwixesha eladlulayo.
Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?
Ngaba unokucinga na, kwangale nyanga, kwangalo nyaka, ukuba wayeya kuxelela uMzalwana Hewit waseDead River ukuba oko kwakuseza kwenzeka?
Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.
Kulungile, aba babeki-maxesha, aba babeki-maxesha, nabo aba bantu bakholelwa ukuba uDade White ungumbhali ongakhathaliyo. Imbali ayikuxhasi oku.
So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.
Ngoko ke, ndifuna ukuba niqonde ukuba, ngokunxulumene neMihla ngeMihla, noEllen White wayeyiqonda kwaneyo-1335.
Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?
UEllen White akazange nje abeke uphawu lwakhe lokuvuma ekubeni iDaily bubuhedeni; wayeqonda ukuba yaqalisa isiprofeto seminyaka eli-1335, esaphela ngo-1843, yaye wayikhusela loo ndawo esidlangalaleni ngokuchasene noMzalwana Hewit waseDead River. Uyakubona oko?
And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.
Kwaye kwakule nyanga inye, apho athi ulungiselelo lukaKristu eNgcwele njengoko luyiNkonzo Yemihla Ngemihla luzisa kuphela ubumnyama nokudideka; yaye umyeni wakhe, ekuphenduleni loo mbono, ususa loo mfundiso kwiReview and Herald.
Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.
Apha phezulu kumanqaku enu, apho kuthiwa “1850 Chart,” nantsi into ethethwayo kanye apha [kubhekiswa kwikholamu yesithathu ukusuka ekhohlo kwi-1850 Chart, umbhalo olandela uYesu emnqamlezweni ngo-AD31]. Bendifuna nikwazi ukuba nayo kumanqaku enu.
Away Daniel 11:31 508
Kude noDaniyeli 11:31 508
And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:
Kwaye ke kwitshathi yowe-1843 apha [ebhekisa kuloo kholamu esembindini, phantsi kukaYesu emnqamlezweni ngo-AD31]:
Taking away of the daily sacrifice. Dan. 12:11, 12
Ukususwa kombingelelo wemihla ngemihla. Dan. 12:11, 12
Okay, these are these two Charts.
Kulungile, ezi zezi Tshati zimbini.
Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.
USister White waqonda ukuba la madoda ayenembono echanileyo, yaye waqonda ukuba oko kwaqalisa isiprofeto seminyaka eli-1335 esaphela ngowe-1843; kananjalo, waqonda ukuba kwakumela ukususwa koLawulo lwabahedeni ngowe-508.
Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,
Phantsi kwezi zikhombisi zimbini zeetshathi unenye ikowuteshini ngexesha likaMzalwana uNichols, yaye ukhalimela abantu ngokwenza ezinye iitshathi kuba imizobo yazo ingokaSathana; kanti ke yena uthi imizobo ekwezi Tshathi zimbini yeyasezulwini. Uthi,
"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—
“Ndabona ukuba umsebenzi wokwenza iitshathi wawungalunganga konke. Waqala ngoMzalwana Rhodes waza waqhutywa nguMzalwana Case. Kuchithwe iindlela ekwenzeni iitshathi nasekubumbeni imifanekiso engalunganga, ecekisekayo, emele iingelosi noYesu ozukileyo. Ndabona ukuba ezo zinto zazingamkholisanga uThixo. Ndabona ukuba uThixo wayekukho ekupapashweni kwetshathi nguMzalwana Nichols.”
Who was in the publishment of this 1850 Chart? God!
Ngubani owayekupapashweni kwale Tshati ka-1850? UThixo!
—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
—“Ndabona ukuba kwakukho”—ntoni?—“isiprofeto sale tshathi eBhayibhileni, yaye ukuba le tshathi yenzelwe abantu bakaThixo, ukuba [iyi] ngokwaneleyo komnye, ikwanjalo nakomnye, yaye ukuba omnye wayefuna itshathi entsha izotywe ngomlinganiselo omkhulu ngakumbi, bonke bayayifuna ngokulinganayo.
"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—
“Ndabona ukuba kwakukho kuMzalwana uCase imvakalelo engazinzanga, exhalabileyo, engonelisekanga, engenambulelo, eyayinqwenela elinye ishati. Ndabona ukuba ezi tshati zipeyintiweyo zaba nesiphumo esibi phezu kwebandla. Zabangela ukuba kubekho entlanganisweni umoya wokugculela okhaphukhaphu, ongenantsingiselo.”—
Now, this is the one that I want you to think through.
Ngoku, nantsi ke lowo endifuna ukuba nimcingisise ngaye.
—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—
—“Ndabona ukuba iitshathi ezamiswa nguThixo zachukumisa ingqondo kakuhle, kwanangenxa yokuba kungekho ngcaciso.”—
"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."
“Ndabona ukuba iitshathi,” isininzi, “zamiselwa nguThixo . . . .” Zeziphi iitshathi, ezisesininzi, ezamiselwa nguThixo? Ezi Tshathi zimbini [iiTshathi zango-1843 nezango-1850] zamiselwa nguThixo.
These two Charts are a fulfillment of Habakkuk 2.
Ezi Tshathi zimbini zizaliseko sikaHabakuki 2.
—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
—“Kukho into ekhanyayo, entle, neyezulu kwimbonakalo yeengelosi kwezo tshathi. Ingqondo ikhokelelwa kuThixo nasezulwini phantse ingaqondakali. Kodwa ezinye iitshathi ezilungiselelweyo ziyayonyanyisa ingqondo, zize ziyenze ihlale ngakumbi emhlabeni kunasezulwini. Imifanekiso emele iingelosi ibonakala ifana ngakumbi needemon kunabantu basezulwini. Ndabona ukuba ezo tshathi zazithimbe ingqondo kaMzalwana uCase iintsuku neeveki, xa ebefanele ukuba efuna ubulumko basezulwini kuThixo, yaye ebefanele ukuba ekhula ezibabalo zoMoya nasekwazini inyaniso.”
"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.
“Ndabona ukuba ukuba iindlela ebezichithiwe ekukhupheni iitshathi bezichithwe ekukhupheni inyaniso icace phambi kwabazalwana ngokupapasha amaphecana, njl.njl., ngebe yenze okulungileyo kakhulu yaza yasindisa imiphefumlo. Ndabona ukuba ishishini lokwenza iitshathi lisasazeke njengomkhuhlane.” Manuscript Releases, number 13, 359; 1853.
The 1290 and 1335 Days
Iintsuku eziyi-1290 neziyi-1335
I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.
Ndinenqaku elilandelayo elivela kwi-Review and Herald, kaJanuwari 28, 1858. Isizathu sokuba ndinalo kumanqaku enu kukuba ninokubona ukuba ngo-1858 babesafundisa ukuba i-Daily bubuhedeni. Ninalo kwisalathiso senu; kwiminyaka esibhozo emva ko-1850 babesaqonda ukuba i-Daily bubuhedeni.
"ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:
ELINYE ixesha elibalulekileyo lesiprofeto ekusekelwe kulo imfundiso ye-Adventi, ziintsuku ezili-1335 zikaDaniyeli 12, ezinxulumene ngokusondeleyo kangaka neentsuku ezili-1290. La maxesha mabini aziswa kuthi ngolu hlobo:
"—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.
“—Yaye ke kususela kwixesha apho umnikelo wemihla ngemihla uya kususwa, kuze kumiswe isikizi esizisa incithakalo, kuya kubakho iintsuku eziliwaka elinamakhulu amabini anamashumi alithoba. Unoyolo lowo ulindayo aze afikelele kwiintsuku eziliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu. Ke wena hamba ngendlela yakho kude kube sekupheleni; kuba uya kuphumla, uze ume esabelweni sakho ekupheleni kweentsuku.” Daniyeli 12:11–13.
"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*
Imibuzo zivele kwangoko, Ngaba sinokuxela ukuba zeziphi iziganeko ekumele ukuba la maxesha aqalwe kuzo; yaye ukuba kunjalo, sinokuxela na ukuba zenzeka nini? Siqala ngokubuza. Yintoni le—“imihla ngemihla” (umbingelelo) kunye ne—“amasikizi enza incithakalo”? Kuya kuqatshelwa ukuba igama elithi, umbingelelo, libhalwe ngoonobumba abathambekileyo: nto leyo ebonisa ukuba ligama elongeziweyo. Oku kukwanjalo kuya kuqatshelwa nakwezinye iindawo apho livela khona encwadini kaDaniyeli, oko kukuthi, kwisahluko 11:31 naku-8:11–13. Makhe sibhekise ngokufutshane kwesi sahluko sokugqibela. Kwindima ye-13 kuya kuqatshelwa ukuba kuboniswa iincithakalo ezimbini; imihla ngemihla (incithakalo), kunye nesiphoso sencithakalo. Le nyaniso yenziwe yacaca gca nguJosiah Litch kangangokuba asinakwenza ngcono kunokucaphula amazwi akhe:*
"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'
"—Umbingelelo wemihla ngemihla ngowona mfundiso ufundwayo ngoku kulo mbhalo; kodwa akukho nto injengombingelelo ifumaneka kweyokuqala. Oku kuyavunywa ngabo bonke. Yinkcazelo eyongeziweyo okanye yindlela yokuyitolika ebekwe kuyo ngabaguquleli. Ufundo oluchanekileyo luthi, “imihla ngemihla nokugqitha komthetho kokuphanziswa”; imihla ngemihla nokugqitha komthetho kudityaniswe kunye ngo “na” ukuphanziswa kwemihla ngemihla nokugqitha komthetho kokuphanziswa. Ngamandla amabini okuphanzisa awayeza kuyiphanzisa iNgcwele nomkhosi.’"
"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.
Kule nto kuyacaca ukuba “i—daily,” ayinakubhekisa nangayiphi na indlela kunqulo lwamaYuda ekuthe, ngokoluvo oludala noluxhaphake ngakumbi, yasetyenziswa kulo; yaye oku kuyacaca ngakumbi xa kuqwalaselwa ukuba ukuba la maxesha, nokuba athatyathwe ngokoqobo okanye ngokomfuziselo, abalwe ukusuka nakuphi na ukususwa kolu nqulo, awasikhokeleli nakusiphi na isiganeko esifanele ukuqatshelwa.
"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:
“Ngoko ke idini lemihla ngemihla nesikizi zizigunya ezibini ezitshabalalisayo ezaziza kucinezela ibandla: singakwazi na ukuqonda ukuba zeziphi na ezi zigunya? Kufuneka nje samkele indlela kaWilliam Miller yokuqiqa kule ngongoma ukuze sifikelele kweso sigqibo sinye awafikelela kuso. Uthi:
"—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+
“—Ndaqhubeka ndafunda, ndaza andafumana nasinye esinye isiganeko apho ukuba [okwemihla ngemihla] kufunyanwa khona ngaphandle kukaDaniyeli. Ndaye ke [ngoncedo lwe-concordance] ndathabatha lawo magama ayemi enxulumene nako,—‘susa’;—‘uya kususa okwemihla ngemihla’;—‘ukususela kwixesha apho okwemihla ngemihla kuya kususwa khona’; njl. Ndaqhubeka ndafunda ndacinga ukuba andiyi kufumana kukhanya ngalo mbhalo. Ekugqibeleni ndafika ku-2 Thessalonians 2:7, 8,—‘Kuba imfihlelo yobugwenxa seyisebenza kakade; kuphela lowo uthintelayo ngoku uya kuqhubeka ethintela ade asuswe endleleni, aze andule ukutyhilwa loo ongendawo.’ njl. Ndathi ndakufika kuloo mbhalo, owu, hayi indlela eyacaca ngayo, yaye yayizukile, inyaniso! Nantsi ke! Yiyo leyo—‘okwemihla ngemihla!’ Kaloku ke, uPawulos uthetha ukuthini ngo—‘lowo uthintelayo ngoku’ okanye othibelayo? Ngo—‘uMntu Wesono,’ nango—‘ongendawo,’ kuthethwa ubuPopu. Kaloku ke yintoni le ithintela ubuPopu ekubeni butyhilwe? Kutheni, bubuhedeni. Ngoko ke, —‘okwemihla ngemihla’ kumele ukuba kuthetha ubuhedeni.”+
"We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.
Siyabona kuDaniyeli 8 ukuba luphondo oluncinane, olwalandela ibhokhwe, okanye ubukumkani bamaGrike, olususa i—mihla yonke;” yaye lona lodwa igunya elivezwa emva kokwahlulwa kobukumkani buka-Alesandire de kube lixesha lokuba iNgcwele ihlanjululwe ekupheleni kweentsuku ezingama-2300. Olu phondo oluncinane, kwindawo yalo efanelekileyo, sele salubonakalisa ukuba luyiRoma ethatyathwe njengobunye, oluhambelana nobukumkani besine beminye imibono kaDaniyeli. Kaloku kuyinyaniso ukuba kwabakho utshintsho emandleni aseRoma ukusuka kubuhedeni ukuya kubuPopi. Ubuhedeni, ukususela kwimihla yookumkani baseAsiriya kude kube lixesha lokuguqulwa kwabo bube buPopi, babungulo “mihla yonke,” okanye njengoko uNjingalwazi Whiting ekuguqulela ngako, “ukuchithwa okuqhubekayo,” awathi ngako uSathana wema nxamnye nenjongo kaYehova. Kubabingeleli babo, kwizibingelelo zabo, nakwimibingelelo yabo, babuthwele ukufana nemo yobuLevi yonqulo lukaYehova; kodwa xa imo yobuLevi yanikezela indawo kwimo yobuKristu yonqulo, uSathana, ukuze aphumelele ekuchaseni umsebenzi, kwafuneka naye atshintshe nemo yakhe yokuchasa; ngenxa yoko ke iitempile, izibingelelo, nemifanekiso eqingqiweyo yobuhedeni zabhaptizelwa ekunyelweni kukaThixo kobuPopi.
"But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*
“Kodwa imihla ngemihla, ubuhedeni, kuthiwa kwisiprofeto, bunendawo engcwele, yaye indawo yendawo yalo engcwele yayiza kuwiswa phantsi. Ukuba indawo engcwele isoloko inxulunyaniswa nokunqula izithixo nobuhedeni, njengendawo yokuzinikela nokunqula kwabo, kuyabonakala kwizibhalo ezilandelayo: Isaya 16:12; Amosi 7:9, 13, margin. Hezekile 28:18. Ngokubhekisele kwindawo engcwele yemihla ngemihla kaDaniyeli 8, sinikela oku kulandelayo kuApollos Hale:*”
"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"
“—Kuthethwa ntoni na nge—‘ngcwele’ yobuhedeni? Ubuhedeni, kwanempazamo yalo lonke uhlobo, bunengcwele zabo, kwakunye nenyaniso. Ezi ziitempile okanye iindawo zokusabela ezingcweliselwe inkonzo yazo. Ngoko ke kusenokucingelwa ukuba kuthethwa apha ngetempile ethile ekhethekileyo nedumileyo yobuhedeni. Inokuba yeyiphi na phakathi kweetempile zayo ezininzi ezidumileyo? Omnye wemizekelo emihle kakhulu yoyilo lwezakhiwo zamandulo ubizwa ngokuba yiPantheon. Igama layo lithetha ukuthi —‘itempile okanye indawo yokusabela yabo bonke oothixo.’ Indawo ekuyo yiRoma.+ Izithixo zeentlanga ezoyiswa ngamaRoma zazibekwa ngentlonelo engcwele kwimingxuma ethile okanye kumacandelo ale tempile, yaye kwiimeko ezininzi zaba zizinto zokunqulwa ngamaRoma ngokwawo. Ngaba singafumana itempile yobuhedeni ebingaba ngokucace ngakumbi —‘ingcwele yakhe’?”
"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.
Njengoko ngoku sele kuqinisekisiwe ukuba “inkonzo yemihla ngemihla” buBuhedeni, nokuba “isikreqo sokutshabalalisa,” okanye —“isikizi esenza intshabalalo,” bubupopu, kwanokuba ingcwele ekhethekileyo yobuhedeni yayiyiPantheon, nokuba “indawo” yokuma kwayo yayiyiRoma, siyaqhubeka ke siphande ngakumbi.
"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:
“1. Ngaba ubuhedeni ‘basuswa’ ligunya lolawulo lwaseRoma? Sicinga ukuba esi sibhengezo silandelayo senyaniso ebalulekileyo neaziwayo kwimbali yecawa neyehlabathi siyawuphendula lo mprofeto. Sibhekisa kuKonstantine, umlawuli wokuqala ongumKristu, yaye sithi:
"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++
“—Isenzo sakhe sokuqala solawulo saba kukuthumela ummiselo kubo bonke ubukumkani, ekhuthaza abalawulwa bakhe ukuba bamkele ubuKristu.”++
"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:
"2. Ngaba iRoma yayingumzi okanye indawo yengcwele yakhe, (iPantheon,) ewiswe phantsi ligunya loRhulumente? Esi sicatshulwa silandelayo siyaphendula:"
"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*
"—Ukufa komchasi wokugqibela kaConstantine kwakutywine uxolo lobukumkani. IRoma yaphinda yaba yinkosikazi yeentlanga engaphikiswayo. Kodwa, ngaloo yure yokuphakanyiswa nobuqaqawuli, yayiphakanyiselwe emngceleni wentaba enomqolomba. Inyathelo layo elilandelayo laliza kuba lelokwehla, nelingenakubuyiselwa umva. Ukutshintshwa korhulumente kusisiwa eConstantinople kusekho kuyiphazamisa ingqondo yembali. Yayisisenzo esichasene ngokungqalileyo nayo yonke indlela yocalucalulo lwakudala noluhloniphekileyo lwengqondo yamaRoma. Yayingengomsebenzi womAsiya othanda ubunewunewu, ozinikele ekonwabeleni izithethe neemozulu zaseMpuma, koko yayingumsebenzi womnqobi onjengentsimbi, owazalelwa eNtshona, nowayedelela, njengawo onke amaRoma, imikhwa yabaseMpuma; yayingumsebenzi wezopolitiko oneso elibukhali, ukanti yayingenabulumko kwezopolitiko ngowona mlinganiselo ubonakala ngokucacileyo. Sekunjalo uConstantine wayishiya iRoma, inqaba enkulu netrone yooKesare, ngenxa yekona engaziwayo yaseThrace, waza wachitha intsalela yobomi bakhe obunamandla nobunamabhongo emsebenzini ophindwe kabini wokuphakamisa ikholoni ibe likomkhulu lobukumkani bakhe, nokuhlisa ikomkhulu libe kwizidima ezibuthathaka namandla athotyiweyo ekholoni."*
"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.
“Le ngxelo iphuma esibayeni sembali ibhalwe yimbhali-mbali icace gca kangangokuba ayidingi kugqabaza. Indawo engcwele yakhe yaphoswa phantsi, utsho umprofeto; yaye emva kwengxelo yezibakala ezifana nezingentla, kwanabo banyamekela kakhulu ukutolikwa kweziprofeto mabaneliswe kukusetyenziswa kwayo.
"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,
“Ukususela kwixesha lokuba umbingelelo wemihla ngemihla uya kususwa, kusekwa nesikizi esenza incithakalo, kuya kubakho iwaka elinamakhulu amabini anamashumi alithoba eentsuku. Unoyolo lowo ulindayo aze afikelele kwiwaka elinamakhulu amathathu anamashumi amathathu anesihlanu eentsuku.” Ngenxa yeenyaniso eziphambi kwethu zokuba umbingelelo wemihla ngemihla ubuNgqobhoko, nokuba isikizi esenza incithakalo buBupopu, nokuba kwabakho utshintsho ukusuka kobo bokuqala ukuya kobokugqibela kumandla amaRoma, nangamandla egunya likaRhulumente, asinanto yakwenza ngaphandle kokuphanda ngakumbi ukuba oku kwenzeka nini ngendlela eya kuzalisekisa isiprofeto; kuba ukuba sinokukuqinisekisa oku, siya kuba nesiqalo ekufuneka amaxesha esiprofeto akwesi sicatshulwa siphambi kwethu aqalwe kuso. Ngoko ke,
"3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.
“3. Isiganeko ekubhekiswa kuso kwisiprofeto senzeka nini? Makuphawulwe ukuba, umbuzo asinguwo lo wokuba, abangcwele banikelwa nini ezandleni zoBupopu, koko ngowokuba, uguquko lonqulo ukusuka kubuhedeni ukuya kuBupopu lwalusele luphumelele kangakanani na ukuze olu lokugqibela lube lunqulo lwesizwe, lube lubekwe kwimeko yokuba luqalise ikhondo lalo. Oku, njengazo zonke ezinye iinguqu ezinkulu, kwakungeyomsebenzi womzuzwana. Ukuqala kokusebenza kwako kwakubonakala kudala ngaphambi koko. UPawulos wathi kwanangemihla yakhe imfihlelo yobugwenxa, uMntu weSono, ‘isinyangiso esitshabalalisayo,’ yayisele isebenza. Kwaye kungenxa yokukhanya kwesi sibhalo ekufuneka siwaqonde ngayo amazwi eNkosi yethu kuMateyu 24:15, ngokusingisele kwisinyangiso sentshabalalo, apho ebhekisa ngokucacileyo kuDaniyeli 9:27. Kuba nangona ubuhedeni babungekanikeli indawo kuBupopu ngonyaka wama-70, xa iYerusalem yatshatyalaliswa ngamaRoma, siyakuqonda ukuba amandla awabonakala ngelo xesha, eguqulwe kancinane ngegama nangokwakheka, ayengawo kanye loo mandla awayeya kuthi, njengesinyangiso sentshabalalo, atyhafise abangcwele aze atshabalalise ibandla loPhezukonke.”
"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++
“Kude kube lixesha lokuguquka kukaClovis, ukumkani waseFransi, okwenzeka ngowama-496, amaFrentshi nezinye iintlanga zaseRoma yasentshona zazisengabahedeni; kodwa emva kweso siganeko iinzame zokuguqula abakhonzi bezithixo babe kuKristu zathweswa isithsaba sempumelelo enkulu. Kuthiwa ukuguquka kukaClovis kwabangela ukuba kuqalwe isiko lokubhekisa kumlawuli waseFransi ngezibizo ezithi Obona Bukhosi BobuKristu noNyana Omdala weCawa.+ Phakathi kwelo xesha no-A.D. 508, “ngemifelandawonye,” “ngokuvumelana kokuzinikela” nangokoyisa, “ama-Avborici,” “imikhosi yamaRoma eyayimiswe entshona,” iBrittany, amaBurgundi namaVisigoth, baziswa phantsi kolawulo.’++
"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.
—Ubuhedeni kubukhosi bamaRoma basentshonalanga, nangona ngokungathandabuzekiyo babulibazisa ukuqhubela phambili kokholo lobuKristu, ngakumbi kwezo zizwe ezaziphazanyiswa, njengakwimeko yaseNgilani, kukungena-hlasela kwezizwe ezikhohlakeleyo, ezaziqhubeka zingabanquli-zithixo, ukususela ngoko abuzange bube namandla, nokuba babunomnqweno, okucinezela ukholo lwamaKatolika, okanye ukuthintela ukunyhashwa kwemida nguMfundisi Omkhulu waseRoma.
"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS
“Ukususela ngelo xesha, isikizi sobuPapa sasoyisile, kangangoko kwakuchaphazelekayo ubuhedeni. Iingxabano zaso ezaziza kulandela zazikunye namanye amahlelo obuKristu, awayesoloko ephathwa njengabawexuki; kwanookumkani, ababesoloko bephathwa njengabavukeli okanye abahluli bomzimba kaKristu. Amagunya abalulekileyo aseYurophu ancama ukunamathela kwawo kubuhedeni kuphela ukuze aqhubele phambili amasikizi abo ngolunye uhlobo; kuba ubuhedeni babufuna kuphela ukubhaptizwa ukuze bube bobuKristu ngokwengqiqo yamaKatolika; yaye xa iimfuno okanye impindezelo yomlungiseleli wabo olawulayo zisenza loo mfuno, ubutyebi babo nezihlalo zabo zobukumkani,—mhlawumbi nobomi babo,—kwakufuneka kubekwe esibingelelweni. SS
"* Prophetic Exposition, Volume 1, 127.
"* Ucaciso Lwesiprofeto, Umqulu 1, 127.
"+ Goodrich's Universal Hist. and Gutherie's Geog.'
"+ Imbali yeHlabathi kaGoodrich kunye neJografi kaGutherie."
"+ Mosheim Christian History, Volume 1, 132, 133.
+ Imbali YobuKristu kaMosheim, Umqulu 1, 132, 133.
"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.
“ENgilani, u-Arthur, ukumkani wokuqala ongumKristu, waseka unqulo lobuKristu phezu kwamabhodlo obuhedeni.* URapin, ozibanga ukuba uchaneke ngakumbi kulandelelwano lwamaxesha lweziganeko kwimbali yakhe, uthi wonyulwa waba ngukumkani waseBritane ngowama-508. Incwadi 2, 129.
"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:
“Sasiyintoni na imeko yeSihlalo saseRoma ngeli xesha? —USymmachus wayenguPopu ukususela ngowama-498 okanye 499 kude kube ngowama-514. Ubugqirha bakhe bobupopu babuphawulwe zezi meko nezi ziganeko ziphawulekayo zilandelayo:
"1. He —left Paganism' when he entered the —church of Rome.'
"1. Wa—yishiya ubuhedeni' xa wangena —ecaweni yaseRoma.'
"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.
“2. Wazifumana indlela yakhe esihlalweni sobuPapa ngokuzamana nembangi yakhe kwada kwaphalazwa igazi. Du Pin.”
"3. By the adulation paid to him as the successor of St. Peter.
“3. Ngokunqulwa nokudunyiswa okunikwa kuye njengendlalifa kaSt. Petero.”
"4. By the excommunication of the Emperor Anastasius.+
"4. Ngokunqunyanyiswa kobudlelane becawa noMlawuli uAnastasius.+”
"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++
“—Ukuba izimvo zabathile zazixhasa kangakanani na iimfuno zobukhosi zooPontifi baseRoma,” utsho uMosheim, “kunokucaciswa lula ngentetho kaEnnodius, loo mcengi udume kakubi nongagungqiyo kaSymmachus, owayengumphathiswa wecawa onodumo olungathandabuzekiyo. Lo mbongi-mbeko ongumparasayithi, phakathi kwezinye izibango ezingafanelekanga, wema kwelokuba uPontifi wayemiselwe ukuba abe ngumgwebi endaweni kaThixo, indawo awayeyizalisa njengoMmeli woPhezukonke.”++
"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'
“Ngamandla afunyenwe umcimbi wobuKatolika entshona, ngezi mpumelelo, nangomsebenzi wababambeli, nabanye abameli beSihlalo saseRoma, iqela lobuPapa eConstantinople —‘labekwa’ kwindawo yokuba lihlabe imfazwe evulelekileyo egameni lenkosi yalo eRoma. Ngo-508 isivunguvungu sobutshantliziyo benkolelo nemfazwe yamakhaya satyhutyha ngomlilo negazi ezitalatweni zekomkhulu lasempuma.”
"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS
UGibbon, phantsi kweminyaka ka-508–514, ethetha ngezidubedube zaseConstantinople, uthi—Imifanekiso eqingqiweyo yomlawuli yaphulwa, yaye yena ngokwakhe wazimela kwihlomela-dolophu, kwada kwathi ekupheleni kweentsuku ezintathu, waba nesibindi sokucela inceba kubemi bakhe. [UbuPopu buyoyisa.] Engenadiadem yakhe, ekwimo yomcengi, uAnastasius wabonakala etroneni yesekisi. AmaKatolika, phambi kobuso bakhe, aphinda iTrisagion eyinyaniso; avuya kakhulu ngesithembiso awasibhengeza ngezwi lommemezeli, sokurhoxa emfusa; aphulaphula isiluleko sokuba, ekubeni bonke bengenakulawula, mabavumelane kuqala ekukhetheni umlawuli; aza amkela igazi labalungiseleli ababini abangathandwayo, awathi inkosi yabo, ingenakuthandabuza, yabagweba kwiingonyama. Ezi mvukelo zinoburhalarhume kodwa zezexeshana zakhuthazwa yimpumelelo kaVitalian, owathi, enomkhosi wakhe wamaHun namaBulgaria, inkoliso yabo ingabanquli-zithixo, wazibhengeza engumkhuseli wokholo lwamaKatolika. Kolu vukelo luthiwa lolokuhlonela uThixo wayenza iThrace yaba yintlango, wayingqinga iConstantinople, watshabalalisa amashumi amathandathu anesihlanu amawaka amaKristu angabanye bakhe, wada wafumana ukubuyiswa koobhishophu, ukwaneliseka koPopu, nokumiselwa kwebhunga laseChalcedon, umnqophiso wovumo oluchanekileyo, owatyikitywa ngokungathandi nguAnastasius owayesifa, waza wenziwa ngokuthembeka ngakumbi ngumalume kaJustinian. Kwaye sinjalo ke isiphelo sokuqala seemfazwe zonqulo ezalwayo egameni, nangezandla zabafundi, boThixo woXolo.” SS
"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.
“Ngolu catshulwa lulandelayo oluvela kuAppollos Hale, siyaluvala ubungqina ngale ngongoma: —Ngoku simema ooGamaliel bethu bale mihla ukuba bathabathe indawo kunye nathi kwindawo engcwele yobuhedeni (esele ibangwa njenge “ilifa likaSt. Peter”) ngowe-508. Sikhangela emva kwiminyaka embalwa, yaye ubuhedeni oburhabaxa bamaqaba asemntla buyagaleleka phezu kobukumkani baseNtshona Roma obungamaKristu ngegama kuphela—boyisa kuyo yonke indawo—kwaye uloyiso lwabo kuyo yonke indawo luphawulwa yinkohlakalo eyoyikekayo kakhulu. . . . Ubukumkani buyawa buqhekeke bube ziziqwenga. Ngamnye ngamnye iinkosi nabalawuli bezi ziqwenga bayabushiya ubuhedeni babo baza bavume ukholo lobuKristu. Kwezolonqulo, abanqobi bayanikezela kwabo baboyisileyo. Kodwa ubuhedeni busaqhubeka boyisa. Phakathi kwabaxhasi balo kukho umnqobi omnye ongqwabalala nophumelelayo. (Clovis.) Kodwa kungekudala naye uyakhahlela phambi kwamandla okholo olutsha aze abe yintshatsheli yalo. Usahleli enoloyiso, kodwa, njengeqhawe nomnqobi, ufikelela encotsheni yakhe kanye kule ndawo sikuyo, ngowe-A.D. 508.”
"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.
—Ngalo okanye kufuphi nalo nyaka mnye, ulwahlulo lokugqibela olubalulekileyo lobukhosi obuwileyo lwenziwa ubuKristu esidlangalaleni, nangokuthweswa isithsaba kwalo ukumkani woloyiso.
"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.
"—Upopu weli xesha sikulo ngumhedeni osandul’ ukuguquka. Umzabalazo wegazi owamfaka esihlalweni wagqitywa kukungenelela kokumkani ongumAriya. Uqubudelelwa aze abuliselwe njengozalisa —indawo kaThixo emhlabeni.’ Ibhunga lesenethi liphantsi kwamandla akhe kangangokuba, xa kusolakala ukuba iimfuno zeSihlalo saseRoma ziyakufuna oko, limgxotha ecaweni umlawuli. . . . Ngo-508 umgodi uqhumiswa phantsi kwetrone yoBukhosi baseMpuma. Isiphumo sesiphithiphithi nembambano ekuziswayo koku kukuthotywa kwenkosi yalo esemthethweni. Ngoku umbuzo ngulo, kweliphi ixesha ubuhedeni bacinezelwa ngokwaneleyo, ukuze kuvuleke indawo kummeli wabo nowalandelayo, isikizi sobuPopu? Esi sikizi sabekwa nini kwindawo yokuba siqalise ikhondo laso lokunyelisa nelokuphalaza igazi? Ngaba ukho na omnye umhla wokubekwa kwaso, okanye “wokumiselwa” kwaso endaweni yobuhedeni, ngaphandle kuka-508? Ukuba umlukazi oyimfihlakalo akakabangenisi bonke amaxhoba akhe phantsi kwamandla akhe ngoku, usithathile isikhundla sakhe, yaye abanye sele benikezele ekutsaleni kwakhe."
"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*
“Abanye ekugqibeleni boyiswa, —kwaye ookumkani, nezizwe, nezihlwele, neentlanga, neelwimi,’ baziswa phantsi kwelo qhinga libafaka phantsi kwesitshetshe salo, elibalungiselelayo, kwanaxa —benxilile ligazi labafeli-nkolo bakaYesu,’ ukuba —bacinge ukuba benza inkonzo kuThixo,’ baze bazicingele ngokwabo njengabathandwayo ngokukhethekileyo lizulu, ngoxa besiba lixhoba elilula nelityebileyo ngakumbi lokugwetyelwa esihogweni”*
"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.
“Sinalo umhla. ‘Owemihla ngemihla’ wasuswa, kwamiselwa isinyangiso esenza incithakalo ngowama-508. Ukubala ukusuka kweli nqanaba, iintsuku okanye iminyaka eli-1290 ziphela ngowe-1798 apho, njengoko sele kubonisiwe, amandla oluntu athatyathwa kuPopu ngengalo kaBuonaparte. Iintsuku eziyi-1335 zisizisa kwiminyaka engama-45 epheleleyo kweli cala laleso siganeko.
"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.
“Kodwa abanye basenokuthi, Kutheni na ukuba niwenze amaxesha aphelele kwixesha elidlulileyo? Akuthethwa na ukuba uDaniyeli uya kuphumla aze eme esabelweni sakhe ekupheleni kwemihla? Inene; yaye siyakukholelwa oko. Kodwa kuthetha ukuthini ukuba uDaniyeli eme esabelweni sakhe? Lo mba uya kuqwalaselwa xa sifika ekuchazeni ukudlula kwexesha, nasekuhloleni iziganeko ezathi ngokwenene zenzeka ekupheleni kwemihla. Okwangoku ke sibopha apha de kufike enye iveki.” Review and Herald, January 28, 1858.
Errors and Dangers of Prescott and Daniells; The Cities to Be Worked
Iimpazamo Neengozi zikaPrescott noDaniells; Izixeko Ezimele Ukusetyenzwa
(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")
(U-A. G. Daniells wonyulwa njengomongameli weNkomfa Jikelele ngowe-1901. Oku kubonisa ukuba olu xwebhu lwabhalwa ngowe-1910, ixesha apho uNksk. White wayekhathazeke kakhulu kukungawahoyi kukaDaniells izixeko nokubandakanyeka kwakhe kwimpikiswano nge“Daily.”)
Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.
Ngoku, kutshanje uSteve Wohlberg ebesisithi akanyanzelekanga ukuba athabathe isikhundla ngombandela we “Daily” kuba uEllen White zange abe nasikhundla ngawo lo “Daily,” yaye ukuba kwakwanele ukuba umprofetikazi athabathe eso sikhundla, nako kuyamanelisa yena.
Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.
Kakade ke, uEllen White wayenesikhundla malunga neMihla Ngemihla. Wathi amaMillerite ayenembono echanekileyo ngayo, yaye wayeqonda ukuba yayibuBuhedeni. Wayeqonda ukuba xa ubuBuhedeni bususwayo, kwaqala i-1335; yaye wayeqonda ukuba ezinye iimbono ezingengaleyo zazivelisa ubumnyama nesiphithiphithi kuphela.
And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.
Kwaye ke into onokuyibonisa kwimbali ka-1850, eyathi ngenene yahlulwa njengaleyo izisa ubumnyama nokudideka, yimbono kaCrosier yokuba iMihla yonke yayimele ulungiselelo lukaKristu eNgcwelweni; ngoko ke, ndicinga ukuba wayenokuqonda ukuba iMihla yonke yayiyintoni, kungekuphela nje ukuba yayiyintoni kodwa kwanokuba yayimele ntoni na, kuba, ukuba wawushiya loo mgangatho, wawungena ebumnyameni nasekudidekeni.
But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.
Kodwa ke, ngowe-1910 uEllen White wakhalimela noMongameli weNkomfa Jikelele kwakunye noW. W. Prescott ngenxa yokukhuthaza le mbono inye nekaCrosier.
And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.
Kwaye akukho mbali-mlando uya kuphikisa ukuba uPrescott noWillie White no-A. G. Daniells, xa babekhuthaza iMihla ngemihla, babekhuthaza umbono wokuba iMihla ngemihla yayimela ulungiselelo lukaKristu lwasengcweleni. Wonke umntu uyakwazi oko.
But, you have got the entire article here from Manuscript Releases, volume 20.
Kodwa ke, unalo apha lonke inqaku elivela kwi-Manuscript Releases, umqulu 20.
When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.
Yakhutshwa nini le nto? Kaloku, yakhutshwa ngowe-1988; ngoko ke, iyafumaneka ukuze abafundi be-Adventism bayiqwalasele ngowe-1988.
When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.
UWillie White noPrescott noDaniells bawumisela nini ebuAdventisteni umbono wobuxoki ngeMihla Ngemihla? Ukususela ngowe-1919 ukuya kowe-1931 kulapho bawufeza khona umsebenzi wabo. Ngowama-1931, yilibaleni loo nto!! UbuAdventiste buza kufundisa ukuba iMihla Ngemihla imela ulungiselelo lukaKristu lwaseNgcweleni, kuba bamkele ukutolikwa kweZibhalo okuvela kubuProtestanti obuwileyo nakubuKatolika. Kwaye ukususela kweli nqanaba ukuya phambili, iMihla Ngemihla ichongwa njengolungiselelo lukaKristu lwaseNgcweleni.
Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.
Yeha, kukho amazwi athile aphikisana noku awayekwazi ngcono, kodwa ukususela kwelo xesha imeko yajika ngokupheleleyo.
And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.
Kwandula ke ngowama-1988, i-Ellen White Estate yasikhuphela esi sibhalo sango-1910 kanye ngelo xesha kanye i-Daily yayiphakanyiswa ngengxoxo nguPrescott, uDaniells, noWillie White.
"At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"
Kweli nqanaba lamava ethu asimele ukuvumela iingqondo zethu zitsalelwe kude nokukhanya okukhethekileyo esakunikwayo [thina] ukuba sikuqwalasele kwindibano ebalulekileyo yenkomfa yethu. Kwaye kwakukho uMzalwana Daniells, ingqondo yakhe utshaba lwalusebenza kuyo;
What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.
Kuthetha ntoni oko? Kuthetha ntoni ukuthi utshaba lusebenza engqondweni yakho? Kuthetha ukuba uMoya oyiNgcwele akasebenzi engqondweni yakho.
"...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."
"...kwaye ingqondo yakho nengqondo kaMdala uPrescott zazisetyenzwa ziingelosi ezagxothwayo ezulwini..."
"Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."
“Umsebenzi kaSathana wawukukuphambukisa iingqondo zenu ukuze kungeniswe izinto ezincinane nezingenantsingiselo iNkosi engazange inikhuthaze ukuba nizingenise. Zazingabalulekanga. Kodwa oku kwakuthetha lukhulu emsebenzini wenyaniso. Kwaye iingcamango zeengqondo zenu, ukuba beninokutsalelwa kude niziwe kwizinto ezincinane nezingenantsingiselo, ngumsebenzi oqulunqwe nguSathana. Ukulungisa izinto ezincinane ezincwadini ezibhaliweyo, nicinga ukuba oko bekuya kuba kukwenza umsebenzi omkhulu. Kodwa ndiyalelwe ukuthi, Ukuthula kukuthetha okunamandla.”
They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.
Babefuna ukungena encwadini ka-Uriah Smith ethi, *Thoughts on Daniel and Revelation*, baze basuse oko wayekuthethile ngokuphathelele “iMihla Ngemihla” njengobuhedeni. Yiyo loo nto ngeli xesha omnye wamadoda alwa noWillie White noPrescott noDaniells yindoda egama linguLarry Smith.
Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.
Ngubani uLarry Smith? Lowo ngunyana ka-Uriya, yaye uyayazi into abafuna ukuyenza, yaye umi noyise: iMihla ngemihla bubuhedeni.
"I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy's plan to get all the supposed objectionable features where all classes of minds did not agree.
“Ndimele ukuthi, Yekani ukukha iziphene. Ukuba le njongo yomtyholi ibinokuphunyezwa kuphela, ngoko kubonakala kuni ukuba umsebenzi wenu ubunokuthathwa njengowona umangalisayo kakhulu ekuyilweni kwawo. Yayiliyelenqe lotshaba ukuhlanganisa zonke ezo zinto ekucingelwa ukuba ziyagxekwa apho zonke iindidi zeengqondo zazingavumelani khona.
"And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"
“Kwaye ke kutheni? Wawuza kwenzeka kwa loo msebenzi kanye umkholisa umtyholi. Kwakuyakunikelwa umbonakaliso kubangaphandle, ongengowokholo lwethu, kanye oko bekuya kubafaneleka, nto leyo eyayiya kuphuhlisa iimpawu zesimilo ezaziza”
do what? "cause great confusion."
wenze ntoni? “kubangele ukudideka okukhulu.”
Other views of the Daily have been adopted that bring confusion and darkness.
Ezinye iimbono zoMhlabelo waMihla le zamkelwe, ezizisa ukudideka nobumnyama.
"and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.
“kwaye nihlale nisebenzisa amathuba axabisekileyo afana negolide, afanele ukusetyenziswa ngenkuthalo ukuzisa umyalezo omkhulu phambi kwabantu. Iingcaciso ngaso nasiphi na isihloko esisisebenzele kuso bezingenakuthi zonke zivisisane, yaye iziphumo zoko bezinokudida iingqondo zamakholwa nabangakholwayo. Yiyo kanye le nto uSathana wayecebe ukuba yenzeke—nantoni na enokwandiswa ize ibonakaliswe njengokungavisisani.”
Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.
INkosi ithandile, xa siqala ukungqina ezi mfundiso kwisifundo sethu seBhayibhile, siya kujonga kuHezekile 28; kuba, kuHezekile 28 kulapho kanye kuchongwa khona owona mthombo weMihla ngemihla. UHezekile 28 uthetha ngokuziphakamisa kukaLucifer, yaye uyakuphawula oko; kuba, njengoko babezama ukuthi iMihla ngemihla imele inkonzo kaKristu yaseNgcweleni, babengagcini ngokwala imbono eyinyaniso yeMihla ngemihla, engumfuziselo wokuziphakamisa, kodwa babebonakalisa kanye oko kuziphakamisa kumava abo. Ugxininisa ukuba babeza kuzisa ukudideka phakathi kweendawo zethu.
"Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.
Ngoku, nanku umsebenzi omkhulu, apho imimoya engaqhelekanga inokuziveza khona. Kodwa iNkosi inomsebenzi omele wenziwe ukuze kusindiswe imiphefumlo etshabalalayo; yaye iindawo uSathana, ezifihlise ngenkohliso, anokungena kuzo, esizisa ukudideka phakathi kwezintlu zethu, uya kukwenza oko ngokugqibeleleyo, yaye zonke ezo ntlukwano zincinane ziya kwandiswa, zibonakale ngokucacileyo.
And what does it mean, "And I was shown"? God specifically told her this.
Kwaye kuthetha ntoni ukuthi, “Kwaye ndaboniswa”? UThixo wamxelela oku ngokukodwa.
"And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"
“Kwaye ndaboniswa kwasekuqaleni ukuba iNkosi yayinganikanga nokuba nguMdala uDaniells nokuba nguPrescott umthwalo walo msebenzi. Ngaba amaqhinga kaSathana afanele ukungeniswa, ngaba le ‘Mihla le’ ifanele ukuba yinto enkulu kangaka ide ingeniswe ukuze idide iingqondo ize ithintele ukuqhubela phambili komsebenzi ngeli xesha libalulekileyo kangaka? Akufanele kube njalo, nokuba kungathini na. Lo mbandela akufanele ungeniswe,”
Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.
UDade White wayeyiqonda iMihla ngemihla, yaye wayeqonda ukuba ukufundisa ukuba iMihla ngemihla yinkonzo kaKristu eNgcwele kuyinto eyavela kwiingelosi ezagxothwayo ezulwini yaye izisa kuphela ukudideka nobumnyama; yaye wayesazi indawo yabaVulindlela yokuba iMihla ngemihla imele ubuhedeni, nokuba xa iMihla ngemihla yasuswayo, kwaqalisa isiprofeto sexesha seminyaka eli-1335. Wayekwazi oko. Wayewazi umahluko, nokuba aba bafana bafuna ukuthini na.
"It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.
“Akufanele, nokuba kwenzeka ntoni na. Lo mbandela akufanele ungeniswe, kuba umoya oya kungeniswa uya kuba ngowokwalela, yaye uLusifa ujongile yonke intshukumo. Iiarhente zikaSathana ziya kuqalisa umsebenzi wakhe, kuze kuziswe ukudideka phakathi kweendawo zethu. Awunabizo lakukhangela ukwahluka kwezimvo okungengombuzo ovavanyayo; kodwa ukuthula kwakho kukuthetha ngamandla. Lo mbandela ndinawo phambi kwam ngokucacileyo konke. Ukuba umtyholi ebenokubandakanya nabani na kubantu bakuthi kule mibandela, njengoko ecebe ukwenza, injongo kaSathana ibiya koyisa. Ngoku umsebenzi umele uthathwe ngaphandle kokulibazisa, kungavakaliswa nalunye uluvo [olwahlukileyo].”
"Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].
USathana wayeza kubakhuthaza abo bantu baphumileyo phakathi kwethu ukuba bamanyane neengelosi ezingendawo baze balibazise umsebenzi wethu ngemibuzo engabalulekanga, yaye uvuyo olungakanani [olwalunokubakho] kwinkampu yotshaba. Sondelanani, sondelanani. Makungcwatywe wonke umahluko. Umsebenzi wethu ngoku kukunikela onke amandla ethu omzimba nawengqondo-neengcinga ukuze kususwe ezi ntlukwano endleleni, yaye bonke bahambelane. Ukuba uSathana, ngobulumko bakhe obukhulu obungangcwaliswanga, wayenokuvunyelwa ukuba afumane neyona ndawo incinane yokubambelela, [wayeza kuvuyiswa].
"Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.
“Ke kaloku, ekuboneni kwam indlela enanisebenza ngayo, ingqondo yam yawuqonda wonke lo mba neziphumo zawo ukuba beninokuqhubeka nize ninike abo basishiyileyo nelona thuba lincinane lokuzisa isiphithiphithi phakathi kwezintlu zethu. Ukunqongophala kwenu kobulumko bekuya kuba kanye le nto uSathana ayinqwenelayo. Isibhengezo senu esivakalayo sasingengaphantsi kwempefumlelo yoMoya oyiNgcwele. Ndayalelwa ukuba nditsho kuni ukuba ukukhangela kwenu iziphene kwiincwadi zamadoda athe akhokelwa nguThixo akuphefumlelwanga nguThixo. Yaye ukuba obu bubulumko obuya kunikwa abantu nguMdala Daniells, masingamniki nangayiphi na indlela isikhundla esisemthethweni, kuba akanako ukuqiqa ukusuka kwimbangela aye kwisiphumo. Ukuthula kwenu ngalo mba bubulumko benu. Kaloku, yonke into efana nokukhangela iziphene kwiimpapasho zamadoda angasekhoyo asiyomsebenzi uThixo awunike nawuphi na kuni ukuba niwenze. Kuba ukuba la madoda—abaDala uDaniells noPrescott—ebelandela izikhokelo ezinikiweyo ekusebenzeni ezixekweni, ngekwakukho abaninzi, inene abaninzi kakhulu, ababeza kuqiniseka ngenyaniso baze baguquke, amadoda anobuchule athi [ngoku] akwizikhundla apho engenakuze afikelelwe.”
"All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.
“Ihlabathi liphela maliqwalaselwe njengentsapho enye enkulu. Kwaye xa ninomthombo onjalo wolwazi eninokukha kuwo, kutheni niye nalishiya ihlabathi ukuba litshabalale iminyaka ngeminyaka nezingqinisiso ezinikwe yiNkosi yethu uYesu Kristu? Unqulo lokwenyaniso lusifundisa ukuba simjonge wonke umntu, indoda nomfazi, njengomntu esinokumenza okulungileyo kuye.
"This has been in print many years: —A Balanced Mind,' testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.
“Oku sekupapashwe iminyaka emininzi: —Ingqondo Elungeleleneyo,’ ubungqina kuMdala uAndrews. Ingqondo inokukhuliswa ukuze ibe ngamandla okwazi ixesha lokuthetha nokwazi imithwalo emayithathwe ize ithwalwe, kuba uKristu ungumfundisi wakho. Yaye ndaninoloyiko olukhulu ngawe [xa ndakubonayo] uphakamisa ubulumko bakho uze ulandela ikhondo lokungenisa ukwahluka kweengcamango. INkosi ifuna amadoda alumkileyo anako ukuthula xa oko [ku]bubulumko kuwo ukuba enjenjalo. Ukuba ubungaba ngumntu opheleleyo, udinga ukungcwaliswa ngoYesu Kristu. Ngoku kukho umsebenzi osandul’ ukuqalwa, yaye makubonakale ubulumko kumfundisi wonke, kumongameli wonke wenkomfa. Kodwa nanku umsebenzi owawufanele ukuwubamba kwiminyaka eyadlulayo apho wawufuneka khona ukuba uphakamise ilizwi lakho ngenxa yalo msebenzi kanye. UKristu wanika bonke abantu baKhe imiyalelo ekhethekileyo ngoko mabakwenze nangezinto abangafanele ukuzenza. Kwaye kusekho ixesha elincinane esilishiyelweyo lokusebenzela ubulungisa beNkosi. Unako ukuyiqonda indlela yeNkosi. Ndabona injongo yakho yokuphatha izinto ngokoyilo lwakho wakuba ubekwe njengomongameli. Wawucinge ukuba uya kwenza izinto ezimangalisayo, eziya kuba ngumsebenzi uThixo angazange awubeke ezandleni zakho ukuba uwenze. Ngoku, umsebenzi wakho asingokucinezela, koko kukukhulula yonke imfuno enokwenzeka ukuba iNkosi ikwamkele ukuba ukhonze. Kodwa uselixesha lasekuqaleni unikele ubungqina bokuba ubulumko nomgwebo ongcwalisiweyo azibonakaliswanga nguwe. Wazibeka elubala izinto ezazingayi kwamkelwa ngaphandle kokuba iNkosi inike ukukhanya.”
"I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the —Daily' and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.
“Ndiyalelwe ukuba ezo ntshukumo zingxamileyo bezingafanele kwaphela ukuba zenziwe, ezinjengokukukhetha ukuba ube ngumongameli wenkomfa kwakhona ngomnye unyaka. Kodwa iNkosi iyakwalela naziphi na ezinye izivumelwano ezingxamileyo ezinjalo, de loo nto iziswe phambi kweNkosi ngomthandazo; yaye njengoko umyalezo ufikile kuwe wokuba umsebenzi weNkosi ophumle phezu komongameli uluxanduva olunobungcwele obukhulu kakhulu, wawungenalungelo lokuziphatha lokugqabhuka njengoko wenza kumcimbi we-‘Daily’ uze ucinge ukuba impembelelo yakho iya kuwugqiba lo mbuzo. Kwakukho uMdala uHaskell, othwale uxanduva olunzima, yaye kukho uMdala uIrwin namadoda aliqela endinokuwakhankanya athwele uxanduva olunzima.”
"Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord's judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.
“Yayiphi intlonelo yenu kumadoda amakhulu ngeminyaka? Ligunya lini ebeninokulisebenzisa ningakhange nithabathe onke amadoda anoxanduva ukuba awucinge lo mba? Kodwa makhe ngoku siwuphonononge lo mba. Kufuneka ngoku siphinde siqwalasele ukuba ingaba ngulo na umgwebo weNkosi, phambi komsebenzi ongahoywanga, wokubonisa intshiseko yenu yokuwuqhubela phambili umsebenzi kwanomnqgo omnye. Ukuba beninokuqhubela phambili umsebenzi omnye unyaka ngoncedo oluya kumanyana nani, kufuneka kubekho utshintsho olwenzekayo kuni nakuMdala uPrescott. Kwaye zithobeni iintliziyo zenu phambi koThixo. INkosi iya kufuneka ibone kuni ukubonakaliswa kwamava ahluke ngokwenene, kuba ukuba kwakhe kwakho amadoda afuna ukuguqulwa kwakhona ngeli xesha langoku, nguMdala uDaniells noMdala uPrescott.”
"Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.
Makunyulwe amadoda asixhenxe angamadoda obulumko, aze ngosebenziso lobabalo lukaThixo anikele ubungqina bokuguquka kwakhona. Kuba nawaphi na amadoda amfanyekiswe ngolo hlobo kangangokuba engenako ukuqiqa ukusuka kunobangela ukuya kwisiphumo, ade angawahoyi amadoda athwale uxanduva lomsebenzi kwanaba bapresidente beenkomfa, ukuze amadoda athwele umsebenzi ngaphezu kweminyaka emibini angahoywa, kuze kubekho isiphumo esingxamayo esinjalo sokuba amadoda angawutyeshela kanye loo msebenzi ububekwe phambi kwawo iminyaka—umsebenzi wezixeko—kwaye kunganikwa ngqalelo ncam, okanye encinane kakhulu, kumadoda amadala ukuze kufunyanwe icebo, koko bavakalise izinto abakhetha ukuzinika abantu, kuthwala ngokwako ubungqina bokungakhuseleki kwamadoda anokuphathiswa umsebenzi omkhulu nomangalisayo onjalo.
"Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.
“UKristu akafanga. Akayi kuze ayivumele umsebenzi waKhe ukuba uqhubekiswe ngale ndlela ingaqhelekanga. Ziyekeni iincwadi. Ukuba kukho naluphi na utshintsho oluyimfuneko, uThixo uya kuba nokuvumelana kolo tshintsho okungqinelanayo; kodwa xa umyalezo unikelwe emadodeni enoxanduva olukhulu olubandakanyekileyo, [uThixo] ufuna ukuthembeka okuya kusebenza ngothando kuze kuhlambulule umphefumlo. Abadala uDaniells noPrescott bobabini badinga ukuguqulwa kwakhona. Kungene umsebenzi ongaqhelekanga, yaye awuhambelani nomsebenzi awafika uKristu ehlabathini lethu ukuwenza; yaye bonke abo baguqulwe ngokwenene baya kwenza imisebenzi kaKristu.”
"We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.
“Sonke sifanele ukuwufeza umsebenzi oya kumzukisa uBawo. Sifikile embandezelweni—mhlawumbi sihambelane nesimilo sikaYesu Kristu kweli xesha lokulungiselela, kungenjalo singazami konke oko. Mdala Daniells, awufanele ukuziva ukhululekile ukuvakalisa ilizwi lakho phezulu njengoko wenzile phantsi kweemeko ezifanayo. Yaye qonda ukuba, umongameli wenkomfa akanguye umlawuli. Usebenza enxulumene namadoda alumkileyo akwisikhundla sabongameli athe uThixo wawamkela. Akanalo ilungelo lokungenelela kwimibhalo yeencwadi eziprintiweyo evela kwiipeni athe uThixo wazamkela. Abasayi kuphinda balawule ngaphandle kokuba babonakalise kancinane amandla okulawula nawokongamela. Imbandezelo ifikile, kuba uThixo uya kuhlaziswa.”
"How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]
“Inkosi izijonga njani izixeko ezingekasetyenzwa? UKristu usezulwini. Ngoku ukuvunywa kwako makube koku, —Akukho lawulo lobukumkani. Kwaye ngoku yintlekele yeli hlabathi. Ngoku ndinguMandla okusindisa okanye okutshabalalisa. Ngoku lixesha apho ikamva labo bonke lisezandleni Zam. Ndabunikezela ubomi Bam ukuze ndisindise ihlabathi. Kwaye ‘Mna, ukuba ndinyuswe phezulu,’ ubabalo olusindisayo endiya kulunika luya kubonisa ukuba bonke abo baya kubunjwa ngokomfuziselo wobuthixo baze babe banye naM baya kusebenza njengoko ndisebenza ngamandla am obabalo oluhlangulayo.’ Nabani na othandayo, [makathi] abambisane nabazalwana bakhe ukwenza umsebenzi abawunikiweyo ukuba bawenze xa bekwiindawo zoxanduva phantsi kwecebo elinikelwa yiNkosi, aze afune ngokunyaniseka okukhulu ukusebenza ngemvisiswano epheleleyo naYe Owalithanda kangangokuba wanikela ubomi Bakhe baba lidini elipheleleyo ukuze kusindiswe ihlabathi. Ndithetha kubalungiseleli bethu, ukuba xa bengena emsebenzini kwizixeko zethu makubekho ubungcwele obuzolileyo obuhamba nenkonzo yeLizwi. Asinakwenza impembelelo efanelekileyo ezingqondweni zabantu ukuba si . . . [Isithathu esisezantsi seli phepha sishiye singenanto.]”
"I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil's side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.
“Ndikopa kwiDayari yam. Inyaniso njengoko injalo kuYesu—yithethe, uyithandaze, ukholelwe lonke igama layo ngokulula kwalo. Uya kuzuza ntoni na ukuba iimpazamo ziziswe phambi kwabantu abathe baphambuka elukholweni baza banikela ingqalelo koomoya abalahlekisayo, abantu abangekade kudala kunye nathi elukholweni? Uya kuma na kwicala likamtyholi? Bhekisa ingqalelo yakho emasimini angekasetyenzwa. Umsebenzi wehlabathi lonke uphambi kwethu. Ndanikwa imiboniso ngoJohn Kellogg.
"A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.
“Umntu onomtsalane kakhulu wayemele izimvo zeengxoxo ezibonakala zinyanisekile awayezizisa, iimvakalelo ezahlukileyo kwinyaniso yokwenene yeBhayibhile. Kwaye abo babelambela, benxanelwe into entsha babesakha izimvo [ezibonakala zinobuqhophololo obukhulu] kangangokuba uMdala uPrescott wayesesichengeni esikhulu. UMdala uDaniells wayesesichengeni esikhulu [soku]songelwa yinkohliso yokuba, ukuba ezi mvakalelo zinokuthethwa kuyo yonke indawo, oko bekuya kuba ngathi lihlabathi elitsha.”
"Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."
“Ewe, bekuya kuba njalo, kodwa ngoxa iingqondo zabo zazixakeke ngaloo ndlela ndaboniswa ukuba uMzalwana Daniells noMzalwana Prescott babesaluka kumava abo iimvakalelo ezibonakala ngathi zezomoya [nezobuthwaso], baze batsalele abantu bethu kwiimvakalelo ezintle ezazinokukhohlisa, ukuba kunokwenzeka, kwanabanyuliweyo kanye.”
The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?
Abanyuliweyo kanye abayi kulahlekiswa, kodwa kuya kubakho abantu abemi kunye nabanyuliweyo kanye abaya kulahlekiswa. Abanyuliweyo kanye ziintombi ezilumkileyo. Iintombi ezizizidenge ziya kulahlekiswa, akunjalo?
And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.
Kwaye njengeentombi ezizizilumko kweli xesha, xa uvavanyo lukhona lokulukuhla kwanabanyuliweyo, njengoko iintombi ezizizilumko zisamkela ukuthululwa koMoya oyiNgcwele, zisamkela ntoni iintombi ezizizidenge? Inkohliso enamandla ye-2 Thessalonians. Siya kujongana nayo nayo, ngokunjalo, ngokunxulumene neMihla ngemihla.
—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."
—“babedibanisa kumava abo iimvakalelo ezinembonakalo yokomoya [yokusebenzelana nemimoya], baza batsalele abantu bethu kwiimvakalelo ezintle ebeziya kukhohlisa, ukuba bekunokwenzeka, kwanabanyuliweyo ngokwabo.”
What is the very bottom line of spiritualism?
Yintoni kanye owona mongo ungundoqo wobuxoki bomoya?
When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.
Xa kusiza kwimbali kaKumkani uSawule, wathini uSamuweli? “Imvukelo ifana nobugqwirha.” Imvukelo bubugqwirha.
Where does Saul end up?
USawulos uphelela phi?
FROM THE AUDIENCE: With the witch of Endor.
UKUSUKA KWABAPHULAPHULI: Kunye negqwirha lase-Endore.
With the witch of Endor.
Ngegqwirhakazi lase-Endore.
What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.
Yintoni na eyenziwa nguKumkani uSawuleyo eyazisa olu ngcelele lweziganeko olwamkhokelela kwigqwirha lase-Endore? Wabeka ilizwi lakhe ngaphezu kweLizwi likaThixo. Wayexelelwe oko makakwenze, kodwa waqhubeka wenza oko wayefuna ukukwenza.
The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.
Eyona nto isisiseko yokugqibela yokomoya-buxoki kukubeka ilizwi lakho ngaphezu kweLizwi likaThixo. Kulapho konke kuqala khona. Oko bubugqwirha.
Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.
Ubugqwirha kukuchonga indlela uSathana akungenisa ngayo phantsi kwempembelelo yakhe. Indlela akuthakatha ngayo ligama lobugqi elinxulumene nenkohliso yobugqi.
When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.
Xa uthakathiweyo, ngubani owokuqala ukuthakathwa? Ngumthakathi. Konke kuqala xa ndibeka ilizwi lam ngaphezu kweLizwi likaThixo. Oko bubugqwirha, oko kukuvukela, yaye ndim lo uthakathiweyo. Yaye yileyo nto yehlela uDaniells noPrescott.
And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.
Kwaye zeziphi iimvakalelo uDaniells noPrescott ababezama ukuzingenisa ngeli xesha kwakusenzeka oku? Imbono engachanekanga ngeMihla Yonke.
And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.
Yaye yintoni imbono eyinyaniso ngeMihla le? Yeyokuba yobuhedeni, yaye ubuhedeni yinkolo yokuziphakamisa. Yinkolo eyaqalayo ezinkundleni zaseZulwini xa uSathana, xa uSathana, wabeka ilizwi lakhe ngaphezu kweLizwi likaThixo, waza wangenisa kwimbali yoluntu imfihlelo yobugwenxa.
The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.
Imfihlelo yobugwenxa ngumsebenzi kaSathana ekusithakathiseni. Ngumsebenzi kaSathana ekusibangeleni ukuba sibeke ilizwi lethu okanye elakhe ngaphezu kweLizwi likaThixo.
Do you follow my thought?
Ngaba niyalandela na umkhondo wengcinga yam?
Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.
Khangela “ubugwenxa.” Iya kuchaza ubugwenxa kwiStrong’s Concordance. Kwaye xa ulandelela usiya kwigama eliyingcambu, lithini igama eliyingcambu lobugwenxa? UAlfa, uAlfa. Oko kukuwexuka kuka-Alfa.
When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.
UDaniells noPrescott babelityhalela nini lo mbono wobudenge? Ngexesha lexesha loWexuko lwe-Alpha.
So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.
Ngoko ke, musani ukuphoswa yinto ethethwa nguDade White apha ngokulahlekisa kwabanokhethiweyo kanye nokufunda uHezekile 28. Wayeyazi into eyayisenzeka. Wayesazi ukuba le nto yeMihla ngemihla iyinto engengalunganga kuphela ngokwemfundiso, kodwa ifuna ukuba abo baza kushumayela imbono engalunganga ngeMihla ngemihla babeke ilizwi labo ngaphezu kweLizwi likaThixo, yaye ibabeka kwimeko apho bathakathiweyo; yaye, ngenxa yoko, basisixhobo esisesandleni sikaSathana sokuthakatha abanye ngemvukelo yabo.
"I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"
“Kufuneka ndiphawule ngosiba lwam [inyaniso] yokuba aba bazalwana babeza kubona iziphene kwiingcamango zabo ezikhohlisayo ezaziza kubeka inyaniso ekungaqinisekini; yaye [sekunjalo] bona [babeya] kuvela ngokungathi [banalo] ulwahlulelo olukhulu lokomoya. Ngoku ndimele ukubaxelela [ukuba] xa ndaboniswa lo mba,”
People say, "Oh, Ellen White, she doesn't have a position on the Daily."
Abantu bathi, “Owu, uEllen White, akanasikhundla ngokuphathelele iDaily.”
"when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—
“xa ndaboniswa lo mbandela xa uMdala uDaniells wayephakamisa ilizwi lakhe njengesigodlo ekukhuthazeni izimvo zakhe nge—‘Mihla le,’ iziphumo ezalandelayo zabonakaliswa. Abantu bethu babesiba nokudideka. Ndayibona imiphumo, kwaza ke ndanikwa izilumkiso zokuba ukuba uMdala uDaniells, engenandaba nesiphumo, enokuthi ngolo hlobo achukumiseke aze avumele yena ngokwakhe akholwe ukuba uphantsi kwempefumlelo kaThixo,”
This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.
Le yimimoya. Ubeke ilizwi lakhe ngaphezu kweLizwi likaThixo. Ukholelwa ukuba uphefumlelwa nguThixo.
"that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.
“ukuba uMdala uDaniells, engakhathalelanga isiphumo, ebenokuchukumiseka ngolo hlobo aze azivumele akholwe ukuba wayephantsi kokuphefumlelwa nguThixo, ukuthandabuza nokungakholwa bekuya kuhlwayelwa phakathi kwethu yonke indawo, yaye besiya kuba kuloo ndawo apho uSathana ebeza kuthumela khona izigidimi zakhe. Ukungakholwa okumiselweyo nokuthandabuza bekuya kuhlwayelwa ezingqondweni zabantu, yaye iziqhamo ezingaqhelekanga zobubi beziza kuthatha indawo yenyaniso. Ms 67, 1910, 1–8. Manuscript Release, umqulu 20, 17–22.
The strange crops of evil are growing all over Adventism today.
Izityalo ezingaqhelekanga zobubi zikhula kuyo yonke iAdventism namhlanje.
Ellen White places her endorsement on the Pioneer understanding of the 2520.
UEllen White ubeka ukuvuma kwakhe phezu kokuqonda kwabaVulindlela nge-2520.
Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.
UEllen White ubeka ukuvuma kwakhe phezu kokuqonda kwabaSunguli bokuba iMihla ngemihla encwadini kaDaniyeli imele ubuhedeni.