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

Habakkuk's Two Tables 3 of 95

Amatafula Amabili KaHabakuki 3 kwangu-95

Introduction: The Foundation of Habakkuk's Two Tables

Isingeniso: Isisekelo Sezibhebhe Ezimbili ZikaHabakuki

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

Lolu chungechunge lubizwa ngokuthi Amatafula Amabili kaHabakuki. Kuze kube manje, besilokhu sithatha amaqiniso athile kumaShadi ka-1843 noka-1850, hhayi ngenhloso yokuwavikela ngokweBhayibheli kulesi sigaba, kodwa ukuze simise ukuthi u-Ellen White uyawasekela la maqiniso. Ukuma kwethu ukuthi, uma wenqaba la maqiniso ayisisekelo, ngesikhathi esifanayo wenqaba noMoya Wokuprofetha. Sifuna ukukubeka lokho embhalweni kuqala.

Review of Millerite History and the Midnight Cry

Ukubuyekezwa Komlando WamaMillerite kanye Nokukhala Kwaphakathi Kwamabili

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

Esethulweni sethu sokuqala, saveza umlando wamaMillerite, izimpawu zendlela kusukela ku-1798 kuya ku-1844. Esethulweni sethu sokugcina, sabhekisisa ngokuseduze umlando kusukela esikhathini sokulibala kuze kube ukuvalwa komnyango ngo-Okthoba 22, 1844, sikhomba leso sikhathi njengeSikhalo Saphakathi Nobusuku. ISikhalo Saphakathi Nobusuku sangena emlandweni eMhlanganweni Wekamu lase-Exeter, Agasti 12–17, 1844, saqhubeka kwaze kwaba ngo-Okthoba 22, 1844. Isikhathi sokulibala, esaqala ngoMashi 1844, siyingxenye yeSikhalo Saphakathi Nobusuku kanye nenqubo yokuhlanza eyalungiselela abantu ukuba bamemezele umlayezo waso.

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

Besinethemba ukumisa lokhu ezinhliziyweni nasezingqondweni zenu izolo. Yonke imifanekiso eseZwini likaNkulunkulu yezikhathi zokulibala ikhuluma ngokuphela kwezwe. U-Ellen White, ephawula ngo-1 Korinte 10:11, uthi, “Ngamunye wabaprofethi basendulo wakhuluma kakhulu ngosuku lwethu kunangezinsuku ababephila kuzo.” U-1 Korinte 10:11 uthi, “Manje zonke lezi zinto zabehlela bona zaba yizibonelo; zalotshwa kube yisixwayiso kithi, esehlelwe yikuphela kwezwe.” Umlando wamaMillerite ungumlando walokho okuyokwenzeka ekupheleni kwezwe. Yonke le milando yeBhayibheli yesikhathi sokulibala kanye nalokho okulandela emva kwaso iyisibonelo salokho okwakuzokwenzeka esikhathini sokulibala samaMillerite naseKhaleni Lobusuku. Sidinga ukuziqonda lezi zinto ngoba umlando uyakuphindwa.

The 2520: Ellen White's Endorsement

I-2520: Ukuvunywa Kuka-Ellen White

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

Besilokhu sibhekene nendaba yokuqala kulemiShadi, nakuba singakhulumanga kakhulu ngayo. Imfundiso yokuqala esifuna ukuyikhombisa ukuthi u-Ellen White uyisekela ngokucacile ngowe-2520. Izethulo ezimbili zokuqala zazihlelwe ukusiholela lapha. Kusasa ekuseni, sizoqala ukucabangela i-Daily kuleShadi.

Remembering the Lord's Leading and Teaching

Ukukhumbula Ukuhola Nokufundisa KweNkosi

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

Ake siqale nge-Life Sketches, ikhasi 196: “Asinalutho okumelwe silesabe ngekusasa, ngaphandle kokuba siyokhohlwa indlela iNkosi esihole ngayo, nemfundiso yayo emlandweni wethu odlule.” Okuwukuphela kwento umKristu okumelwe ayesabe ngekusasa ukuphambuka endleleni nokulahleka. Into okumelwe yesatshwe ukungawutholi ukuphila okuphakade. Lapha, uDade White uthi asinalutho okumelwe silesabe ngekusasa ngaphandle kwezinto ezimbili. Lesi yisahluko esivamile eMoyeni Wesiprofetho e-Adventism, kodwa akuvamile ukuzwa noma ubani echaza ngokuningiliziwe ukuthi ukuhola okunjani nokuthi yiziphi izimfundiso abhekisela kuzo.

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

Sizobonisa ukuthi lokho kuholwa akubhekisayo kungumlando Wokukhala Kwaphakathi Kwamabili. Emlandweni Wokukhala Kwaphakathi Kwamabili, uKristu wayehola ngesikhathi sokulibala, ekufikeni nasekumemezelweni koKukhala Kwaphakathi Kwamabili, nasekuvalweni komnyango ngo-Okthoba 22, 1844. Wahlela lowo mlando ukuze ukhiqize abantu ababengangena ngokukholwa kanye Naye eNdaweni Engcwelengcwele Kakhulu. Kufanele sesabe ukukhohlwa lowo mlando othile, kanye nezimfundiso Zakhe.

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

Sizobonisa ukuthi kukhona imfundiso ethile eyaveza Isimemezelo Saphakathi Nobusuku. Leyo mfundiso yayingeyona ukuwa koMbuso wama-Ottoman ngo-Agasti 11, 1840, futhi yayingeyona imfundiso ngesimo sabafileyo, eyavela emlandweni woMyalezo weNgelosi Yesibili emlandweni wamaMillerite. Kwakuyimfundiso ethile emlandweni wamaMillerite eyaveza Isimemezelo Saphakathi Nobusuku, lapho iNkosi yahola khona, futhi asinakho okumele sikwesabe ngekusasa ngaphandle kokuba sikhohlwe ukuhola kwaYo nemfundiso yaYo.

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

Siphakamisa ukuthi uphawu kokubili lokubahola kwaKhe nokufundisa kwaKhe luyiSikhalo Saphakathi Kwamabili. Ake siphinde sifunde lesi siqephu embonweni wokuqala ka-Ellen White: “Kule ndlela abantu be-adventi babehambele emzini owawusekugcineni kwendlela. Babenokukhanya okukhazimulayo okumisiwe emva kwabo ekuqaleni kwendlela, ingelosi eyangitshela ukuthi kwakuyisikhalo saphakathi kwamabili. Lokhu kukhanya kwakukhanya kuyo yonke indlela, futhi kwakukhanyisa izinyawo zabo, ukuze bangakhubeki. Uma babegcina amehlo abo egxile kuJesu, owayengaphambi kwabo nje, ebahola eya emzini, babephephile. Kodwa ngokushesha abanye bakhathala, bathi umuzi wawusekude kakhulu, nokuthi babelindele ukuthi ngalesi sikhathi base bewungene. Khona-ke uJesu wayebabakhuthaza ngokuphakamisa ingalo yaKhe yokunene ekhazimulayo, kwase kuphuma ekhalweni laKhe ukukhanya okwakuzulazula phezu kweqembu le-adventi, base bememeza bathi, ‘Haleluya!’ Abanye ngokunganaki bakuphika ukukhanya okwakungemva kwabo, bathi kwakungeyena uNkulunkulu owayebaholile wabakhipha baze bafika kangaka.”

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

Bayayiphika iSililo Saphakathi Kobusuku, futhi maqondana neSililo Saphakathi Kobusuku, baphikisa ngokuthi iNkosi yayingabaholi eSililweni Saphakathi Kobusuku. Bayakuphika ukuhola kukaNkulunkulu eSililweni Saphakathi Kobusuku. “Ukukhanya okwakungemuva kwabo kwacima, kwashiya izinyawo zabo ebumnyameni obuphelele, bakhubeka, balahlekelwa ukubona umgomo noJesu, base bewa besuka endleleni, behlela ezweni elimnyama nelibi elingezansi.”

The Midnight Cry in Context

Ukukhala Kwasemini Phakathi Kobusuku Kumongo Wakho

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

Sizophinde siphinde sibheke umlando woMkhosi Waphakathi Kwebusuku ukuze siwubeke esimweni sawo ngaphambi kokuba sibhekane no-2520.

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

Kusukela ku-The Great Controversy, amakhasi 391–395: “Lapho isikhathi sidlula lapho ukufika kweNkosi kwaqala ukulindelwa ngaso okokuqala, entwasahlobo ka-1844,”—lesi yisikhathi sokulibala, ukudumala kokuqala—“labo ababebheke ngokukholwa ukubonakala Kwayo bahlala isikhashana behilelekile ekungabazeni nasekungaqiniseki. Ngenkathi izwe lalibabheka njengabanqotshwe ngokuphelele futhi njengababevezwe ukuthi bebelokhu bebambelele enkohlisweni, umthombo wenduduzo yabo wawuseyiZwi likaNkulunkulu. Abaningi baqhubeka behlola imiBhalo, bephinde behlolisisa ubufakazi bokukholwa kwabo futhi befunda ngokucophelela iziprofetho ukuze bathole ukukhanya okwengeziwe.”

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

Uma abaningi benza lokhu, lokho kusho ukuthi kwakukhona abathile ababengakwenzi. Akusho ukuthi “bona”; kusho ukuthi “abaningi”—lapha kunezigaba ezimbili. “Ubufakazi beBhayibheli obabusekela isikhundla sabo babubonakala bucacile futhi buphetha. Izibonakaliso ezazingeke ziphuthelwe zakhomba ukuthi ukuza kukaKristu kuseduze. Isibusiso esikhethekile seNkosi, kokubili ekuphendukeni kwezoni nasekuvuselelweni kwempilo yokomoya phakathi kwamaKristu, sasifakazile ukuthi umlayezo wawungowaseZulwini. Futhi nakuba abakholwayo babengenakukuchaza ukudumala kwabo, bazizwa beqinisekile ukuthi uNkulunkulu wayebaholile ekuhlangenwe nakho kwabo okwedlule.

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

Kuhlanganiswe neziprofetho ababezibheke njengokuthi zisebenza esikhathini sokuza kwesibili kwakukhona ukufundiswa okwakuhlelwe ngokukhethekile ukuze kuhambisane nesimo sabo sokungaqiniseki nokulindela okukhulu, futhi kubakhuthaze ukuba balinde ngesineke ekukholweni ukuthi lokho okwamanje kwakumnyama ekuqondeni kwabo kuyakucaciswa ngesikhathi esifaneleyo.

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

Kuleyo ndima, kuthiwa, “Kuhlanganiswe neziprofetho ababezibheka njengokusebenza esikhathini sokuza kwesibili . . . .” Yiziphi iziprofetho ababezikholelwa ukuthi zisebenza ekuzeni Kwesibili? I-2520, i-2300, kanye ne-1335. Babekholelwa ukuthi zonke lezi ziprofetho ezintathu zesikhathi zaziphela ngo-1843, futhi lokho kwakungukuza Kwesibili.

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

Phakathi kwalezi ziprofetho kwakukhona leso sikaHabakuki 2:1–4: “Ngiyakuma embhoshongweni wami wokulinda, ngizibeke phezu kwenqaba, ngibheke ukubona lokho Ayakukusho kimi, nokuthi mina ngiyakuphendula ngani lapho ngisolwa. INkosi yangiphendula, yathi: Bhala umbono, uwenze ucace ematsheni okubhalela, ukuze ofundayo agijime. Ngokuba umbono usewokwesikhathi esimisiwe, kepha ekugcineni uyakukhuluma, ungalahli amanga; noma ubambezeleka, wulindele, ngokuba uyakufika impela, awuyikuphuza ukufika. Bheka, umphefumulo wakhe ozikhukhumezayo awuqondile ngaphakathi kwakhe; kodwa olungileyo uyakuphila ngokukholwa kwakhe.”

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

Kusukela ngowe-1842, isiqondiso esinikezwe kulesi siprofetho sokuba “bhala umbono, uwenze ucace ematsheni, ukuze ofundayo agijime,” saphakamisa kuCharles Fitch ukulungiswa kweshadi lesiprofetho lokuchaza imibono kaDaniyeli neSambulo. Ukushicilelwa kwaleli shadi kwathathwa njengokugcwaliseka komyalo owanikezwa uHabakuki. Nokho, ngaleso sikhathi akekho owaqaphela ukuthi ukubambezeleka okubonakalayo ekugcwalisekeni kombono—isikhathi sokulibala—kuvezwa kuleso siprofetho esifanayo. Emva kokudumala, lo mbhalo wabonakala unencazelo enkulu kakhulu: “Ngokuba umbono useyesikhathi esimisiwe, kepha ekugcineni uyokhuluma, ungamanga; noma ubambezeleka, ulindele; ngokuba uyakufika nokufika, awuyikubambezeleka. . . . Olungileyo uyakuphila ngokukholwa kwakhe.”

The 1843 Chart and the Spirit of Prophecy

Ishadi Lango-1843 noMoya Wesiprofetho

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

Akunandaba ukuthi wenza umsebenzi ojwayelekile noma umsebenzi ongajwayelekile—amagama asetshenziswa ngu-Ellen White ukubhekisela emsebenzini wenhlangano yesifunda kanye nomsebenzi wokuziphilisa ngokwakho, ngokulandelana kwawo. Noma uya eminyangweni ehamba phambili yokuziphilisa ngokwakho phakathi kobu-Adventist noma uya eNkomfeni Jikelele noma eSikhungweni Socwaningo LweBhayibheli, uma ubabuza ngeShadi lika-1843, bayothi, “Kunamaphutha amaningi kuleli Shadi.” Abavumelani no-Ellen White, othi iNkosi yabamba isandla saYo phezu “kwephutha” ezibalweni ezithile ezikuleli Shadi.

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

Kodwa nabo bazibeka ekuphikiseni iZwi likaNkulunkulu. KuHabakuki kuthiwa lo mbono “awuyikuqamba amanga.” Umbono oMaphayona ayefanele ukuwubeka eShadini lika-1843, futhi akwenza lokho, ungukugcwaliseka kukaHabakuki 2. Lona ngumqondo ababenelwe ukuwubeka kuleli Shadi, futhi uHabakuki 2 uthi lo mbono “awuyikuqamba amanga.” Ngakho-ke, lapho nithi leli Shadi “ligcwele amaphutha,” niphikisa kokubili uMoya Wokuprofetha neBhayibheli.

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

Ingxenye yesiphrofetho sikaHezekeli nayo yaba umthombo wamandla nenduduzo kwabakholwayo: “Izwi leNkosi lafika kimi, lathi, Ndodana yomuntu, siyini leso saga eninaso ezweni lakwa-Israyeli, esithi, Izinsuku ziyelulwa, nombono wonke uyaphela na? Ngakho-ke batshele uthi, Isho kanje iNkosi uJehova. . . . Izinsuku seziseduze, nokugcwaliseka kwawo wonke umbono. . . . Ngiyokhuluma, nezwi engiyakulikhuluma liyakufezeka; alisayikubuye lilehliswe.” “Abendlu yakwa-Israyeli bathi, Umbono awubonayo ungowezinsuku eziningi ezizayo, uprofetha ngezikhathi ezikude. Ngakho-ke yisho kubo uthi, Isho kanje iNkosi uJehova; akusayikulehliswa namunye wamazwi ami, kepha izwi engilikhulumileyo liyokwenziwa.” Hezekeli 12:21–25, 27, 28.

Two Classes of Worshippers

Izigaba Ezimbili Zabakhulekeli

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

Qaphela ukuthi ukhuluma ngezigaba ezimbili zabakhulekeli. Uthi abaningi, lapho kufika lokhu kudumazeka, baqhubeka befunda iziprofetho, okubonisa ukuthi kwakukhona isigaba esingaqhubekanga. Sizothola ukukhanya okwengeziwe ngomehluko walezi zigaba ezimbili.

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

Ukugcwaliseka kukaHabakuki 2:1–4 yilena iShadi lika-1843 kanye neShadi lika-1850. Ngisho nakuHabakuki, ivesi 4 lithi olungileyo uyakuphila ngokukholwa kwakhe, kanye nalowo onhliziyo yakhe iphakeme. Kuchazwa izigaba ezimbili zabakhulekeli. Umlando woKhalo Lwaphakathi Kwamabili uveza izigaba ezimbili zabakhulekeli, futhi lezo zigaba ezimbili zikhulunywa kuHabakuki.

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

Esigabeni esilandelayo, emva kokubhekisela kuHabakuki 2 nakuHezekeli, ukhomba elinye lamaqembu: “abalindileyo.” Bangobani abalindileyo? Yilabo abagcwalisa uDaniyeli 12, “Ubusisiwe olindayo, afinyelele ezinkulungwaneni eziyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu.” Leli qembu lingabalindileyo.

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

Ababelindile bathokoza, bekholwa ukuthi Yena owazi ukuphela kusukela ekuqaleni wayebheke phansi phakathi nezizukulwane, futhi, ebona kusengaphambili ukudumala kwabo, wayebanike amazwi esibindi nethemba.

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

Saba nocingo owashaya ucingo owayesebenza kwelinye lamazwe aseMpumalanga Yurophu iminyaka embalwa. Wayengowakhona, wathuthela e-United States, kwathi lapho eqonda lo mlayezo, wabuyela khona futhi. Uhlangabezane nokuphikiswa, njengoba umndeni wakhe wesonto wangaphambili wathintana nobuholi ezweni lakhe ukuze “bamuvalele umnyango.” Muva nje, iNkosi imvulele umnyango wokuba ahlanganyele lo mlayezo namaqembu.

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

Ushaye ucinge ekuseni namuhla, echaza ukuthi isithiyo esisodwa kwakuwukuthutha. Babedinga imoto ukuze bahambe futhi bafundise lo myalezo, kodwa babengenazo izimali. Kwathi nje lapho befika kule ndawo, abangane abavela e-United States, bethonywe yiNkosi, bathumela imali eyanele yokuthenga imoto.

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

Lolu uhlobo lwesipiliyoni olwenzeka kulabo ababedumele. Babedumele, kodwa iNkosi yabaholela emiBhalweni ukuze ibakhuthaze, ithi: “Lokhu kudumala kwakungaphansi kokuqondisa kwami. Qhubekani nje niqhubekele phambili.”

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

Ukube kwakungengenxa yezingxenye ezinjalo zoMbhalo, ezibayala ukuba balinde ngokubekezela nokuba babambelele baqine ekuthembeleni kwabo ezwini likaNkulunkulu, ukukholwa kwabo kwakuyakube kwehlulekile ngalelo hora lokulingwa.

The Parable of the Ten Virgins and the Tarrying Time

Umfanekiso Wezintombi Eziyishumi Nesikhathi Sokulibala

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

Qaphela indlela uDade White axhumanisa ngayo umfanekiso wezintombi eziyishumi noHabakuki 2, njengoba kokubili kukhuluma ngesikhathi sokulibala kanye nezigaba ezimbili zabakhulekeli.

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

Umfanekiso wabesifazane abayizintombi abayishumi kuMathewu 25 nawo ubonisa isipiliyoni sabantu bama-Adventist. KuMathewu 24, ephendula umbuzo wabafundi baKhe mayelana nesibonakaliso sokuza kwaKhe nokuphela kwezwe, uKristu waveza ezinye zezigameko ezibaluleke kakhulu emlandweni wezwe nowebandla kusukela ekuzeni kwaKhe kokuqala kuze kube ekuzeni kwaKhe kwesibili; okungukuthi, ukubhujiswa kweJerusalema, usizi olukhulu lwebandla ngaphansi kokushushiswa kobuhedeni nobupapa, ukufiphazwa kwelanga nenyanga, nokuwa kwezinkanyezi. Emva kwalokho wakhuluma ngokuza kwaKhe embusweni waKhe, wase exoxa umfanekiso ochaza izigaba ezimbili zezinceku ezibheke ukubonakala kwaKhe. Isahluko 25 siqala ngamazwi athi: “Khona umbuso wezulu uyakufaniswa nezintombi eziyishumi.” Lapha kuvezwa ibandla eliphila ezinsukwini zokugcina,”—manje, lokhu ukusebenzisa emlandweni wamaMillerite, kodwa qaphelani lokho akushoyo—“Lapha kuvezwa ibandla eliphila ezinsukwini zokugcina,”—ubani “ibandla eliphila ezinsukwini zokugcina”? Yithina.

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

“Yileyo efanayo ekhonjiswe ekupheleni kwesahluko 24. Kulo mfanekiso isipiliyoni sabo sivezwa ngezehlakalo zomshado waseMpumalanga. ‘Khona umbuso wezulu uyakufaniswa nezintombi eziyishumi, ezathatha izibani zazo, zaphuma ukuyohlangabeza umkhwenyana. Eziyisihlanu kuzo zazihlakaniphile, neziyisihlanu ziyiziwula. Lezo eziyiziwula zathatha izibani zazo, azathatha uwoyela kanye nazo; kodwa ezihlakaniphile zathatha uwoyela ezitsheni zazo kanye nezibani zazo. Kwathi umkhwenyana esalibala, zonke zadozela zalala. Kwathi phakathi kobusuku kwavela ukumemeza, Bhekani, umkhwenyana uyeza; phumani niyomhlangabeza.’”

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

Ukuza kukaKristu, njengoba kwamenyezelwa emlayezweni wengelosi yokuqala, kwaqondwa njengokufanekiselwa ukuza komkhwenyana. Uvuselelo olwandile ngaphansi kokumenyezelwa kokuza kwaKhe okuseduze lwahambelana nokuphuma kwezintombi. Kulo mfanekiso, njengakuMathewu 24, kuvezwa izigaba ezimbili. Bonke babethathe izibani zabo, iBhayibheli, futhi ngokukhanya kwalo baphuma beyohlangabeza uMkhwenyana. Kodwa ngenkathi abayiziwula bethatha izibani zabo bengenamafutha, abahlakaniphileyo bathatha amafutha ezitsheni zabo. Abahlakaniphileyo babemukele umusa kaNkulunkulu, amandla avuselelayo navulayo kaMoya oNgcwele, ayenza izwi laKhe laba yisibani ezinyaweni zabo. Bafunda imiBhalo ukuze bafunde iqiniso futhi bafuna ngobuqotho ukuhlanzeka kwenhliziyo nokuphila. Laba babenesipiliyoni somuntu siqu nokukholwa kuNkulunkulu nasezwini laKhe, okwakungeke kugumbuqelwe ukudumala nokulibala. Abanye babeqhutshwa yimizwa esheshayo, bethembele ekukholweni kwabafowabo, benelisekile yimizwa emihle kodwa bengenakho ukuqonda okujulile kweqiniso noma umsebenzi wangempela womusa. Babengakulungele ukulibala nokudumala. Kwathi lapho izilingo zifika, ukukholwa kwabo kwaphela amandla, nezibani zabo zasha kalufifi.

"While the bridegroom tarried,"

“Ngesikhathi umkhwenyana ebambezeleka,”

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

UMyeni wabambezeleka nini? Mashi 22, 1844. Uyabambezeleka. Kuzokwenzekani manje? Lezi zigaba ezimbili zizobonakaliswa.

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

Lapho sikhohlwa iSikhalo Saphakathi Kwamabili bese siphuma endleleni siwele ezweni elibi elingezansi, siveza ukuthi asiliqondi iVangeli. IVangeli Elingunaphakade lingumsebenzi kaKristu ekukhiqizeni izigaba ezimbili zabakhulekeli, lisekelwe embikweni wokuprofetha ovivinyayo. Kusukela esikhathini sokulibala kuze kube sekusivalweni komnyango, lokhu kuyisiqongo seVangeli Elingunaphakade. Lapha, iNkosi ithatha izigaba ezimbili esikhathini sokulibala, ifuna ukuziholela ekwaHlulelweni kanye Nayo, bese izifaka enqubweni yokuvivinywa ukuze kufakazelwe ukuthi ngempela zinamafutha noma azinawo. Lokhu kuyisiqongo somsebenzi kaKristu wokuhlukanisa igolide nokungcola, ukolweni nokhula, abahlakaniphileyo neziwula.

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

“Ngesikhathi umyeni ebambezeleka, bonke bozela balala.” Ngokubambezeleka komyeni kufanekiswa ukudlula kwesikhathi lapho iNkosi yayilindelwe khona, ukudumala, nokubonakala kokulibala. Kulesi sikhathi sokungaqiniseki, intshisekelo yabangajulile nabangenanhliziyo ephelele yaqala ngokushesha ukuntengantenga, nemizamo yabo yehla amandla; kodwa labo ukholo lwabo lwalusekelwe olwazini lomuntu siqu lweBhayibheli babenetshe eliqinileyo ngaphansi kwezinyawo zabo, amagagasi okudumala ayengenakukulukhukhula. “Bonke bozela balala;” isigaba esisodwa sisesimweni sokungakhathali nokudela ukholo lwaso, esinye isigaba silindile ngokubekezela kuze kunikezwe ukukhanya okucacile kakhulu. Nokho ebusuku bokulingwa laba bokugcina babonakala belahlekelwa, ngezinga elithile, yintshiseko nokuzinikela kwabo. Abangenanhliziyo ephelele nabangajulile babengasenakuncika okholweni lwabafowabo. Lowo nalowo kumelwe ame noma awe ngokwakhe.

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

Lapho ukufiphala kwethemba kufika, izigaba ezimbili zaqala ukulala ngendlela ehlukile; kodwa ngisho nezintombi ezihlakaniphileyo zalahlekelwa okuthile ekushisekeleni kwazo. INkosi yayihola kulokhu, ukuze kuthi lapho umlayezo wokuKhalaza kwaphakathi kobusuku ufika eMhlanganweni Wekamu wase-Exeter, yenze umsebenzi phakathi kwazo.

The Testing Process: The Tarrying Time and the Midnight Cry

Inqubo Yokuvivinywa: Isikhathi Sokulinda kanye Nokukhala Kwasemini Phakathi Nobusuku

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

Kusuka ku-Spirit of Prophecy, umqulu 4, ikhasi 228: Khumbulani ukuthi lolu hlelo—uMkhosi Waphakathi Nobusuku, kusukela eSikhathini Sokulibala kuze kube sekupheleni kokuvalwa komnyango—luyindlela iNkosi evivinya ngayo abantu baYo. UMkhosi Waphakathi Nobusuku eMhlanganweni Wekamu lase-Exeter, ekumenyezelweni kwawo kwaze kwaba ngu-Okthoba 22, 1844, uyisigaba esisodwa kuphela salowo mlando. Awunakuhlukaniswa nesikhathi sokulibala, esilungiselela umphumela woMkhosi Waphakathi Nobusuku phakathi kwezigaba ezimbili zabakhonzayo. Kumelwe niwuqonde uMkhosi Waphakathi Nobusuku, ngoba uma ningawuqondi, niyaphambuka endleleni.

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

"UNkulunkulu wahlela ukuvivinya abantu bakhe. Isandla sakhe samboza iphutha ekubalweni kwezikhathi zesiprofetho. Isandla sakhe, isandla seNkosi, sambopha iphutha elilodwa ekubalweni kwezikhathi zesiprofetho, ebuningini bazo. Ama-Adventist awazange alithole lelo phutha, futhi alitholakalanga ngisho nayizazi ezifunde kakhulu phakathi kwabaphikisi bawo. Laba bokugcina bathi, ‘Ukubalwa kwenu kwezikhathi zesiprofetho kulungile. Kuseduze ukuba kwenzeke isigameko esikhulu; kodwa akusikho lokho uMnu. Miller akubikezelayo; kungukuphenduka kwezwe, hhayi ukufika kwesibili kukaKristu.’"

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

Isikhathi sokulindela sadlula, futhi uKristu akaveli ukuze akhulule abantu baKhe. Labo ababebelindele uMsindisi wabo ngokukholwa okuqotho nangothando baba nokudumala okubuhlungu. Nokho iNkosi yayisifezile injongo yaYo: Yayivivinye izinhliziyo zalabo ababethi balindele ukuvela kwaYo. Phakathi kwabo kwakukhona abaningi ababeshukunyiswa ukwesaba kunokuba bathande iqiniso. Lapho isenzakalo ebesilindelwe sehluleka ukwenzeka, laba bamemezela ukuthi babengadumalanga; babengakaze bakholwe ukuthi uKristu wayeyokuza. Babephakathi kwabokuqala ukuhlekisa ngosizi lwabakholwayo beqiniso.

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

Lena kwakuyinjongo yeNkosi. Asinakho ukwesaba ngekusasa, ngaphandle kokuthi sikhohlwe indlela iNkosi esihole ngayo kokuhlangenwe nakho kwethu esikhathini esedlule; futhi asinakho okunye esingakwesaba ngaphandle kokuthi sikhohlwe izifundiso zeNkosi kokuhlangenwe nakho kwethu esikhathini esedlule. Sisho ukuthi aninakuhlukanisa lokhu kuhola nezifundiso zaYo.

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

Izifinyezo Zokuphila zikaJames White no-Ellen G. White 1888, amakhasi 186–187: “UNkulunkulu wavivinya futhi wafakazela abantu bakhe ngokudlula kwesikhathi ngowe-1843. Iphutha—iphutha elingavamile—abalenza ekubaleni izikhathi zesiprofetho alizange litholakale masinyane ngisho nayizifundiswa ezifundile ezaziphikisana nemibono yalabo ababebheke ukufika kukaKristu. Lezi zifundiswa ezijulile zamemezela ukuthi uMnu. Miller wayeqondile ekubaleni kwakhe isikhathi, nakuba zazimphikisa maqondana nesenzakalo esasiyogcwalisa leso sikhathi. Kodwa zona, kanye nabantu bakaNkulunkulu ababelindile, babesekuphambukeni okufanayo endabeni yesikhathi.”

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

Sikholwa ngokuphelele ukuthi uNkulunkulu, ekuhlakanipheni kwaKhe, wahlela ukuthi abantu baKhe bahlangabezane nokudumazeka, okwakuhlelwe kahle ukuze kwambulwe izinhliziyo futhi kuthuthukiswe izimilo eziqotho—hhayi kuphela ukwambula izinhliziyo zabo kodwa nokuthuthukisa izimilo zabo, kukuyise ezingeni lapho kwakuyobonakaliswa khona enkingeni efika ngesikhathi soKukhala Kwaphakathi Kwamabili. Labo abemukela umlayezo wengelosi yokuqala ngenxa yokwesaba izahlulelo zikaNkulunkulu, hhayi ngoba babethanda iqiniso futhi befisa ifa embusweni wezulu, manje babonakala ekukhanyeni kwabo kweqiniso. Babephakathi kwabokuqala ukuhlekisa ngalabo ababedumazekile ababelangazelela ngobuqotho futhi bethanda ukubonakala kukaJesu. Lokhu kuvivinywa kukaNkulunkulu okwakuhlola kakhulu kwambula izimilo eziqotho zalabo ababezogwema umthwalo nesigcwagcwa ngokuphika ukukholwa kwabo ngesikhathi sokulingwa.

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

Labo ababedumazekile abazange bashiywe ebumnyameni; ngoba ekucubunguleni izikhathi zesiprofetho ngemikhuleko eqotho, iphutha latholakala—lelo phutha elilodwa elikhethekile—kanye nokulandela umkhondo wepensela lesiprofetho lehla lidabula esikhathini sokulibala. Ekulindeleni ngenjabulo ukuza kukaKristu, ukulibala okwakubonakala kombono kwakungazange kubhekwe, futhi kwaba isimangaliso esidabukisayo nesingalindelekile. Nokho lona kanye lolu vivinyo lwaludingeka kakhulu ukuze kuvezwe futhi kuqiniswe abakholwa abaqotho eqinisweni. Isikhathi sokulibala sasidingeka kakhulu. Sasingeke sigcine ngokubonakalisa kuphela lezi zigaba ezimbili futhi siqale ukuthuthukisa izimilo zazo ezazizobonakaliswa emlandweni Wokukhala Kwaphakathi Kwamabili kuze kube sekubeni umnyango uvalwe, kodwa sasidingeka futhi ukuze kuqiniswe labo ababeyophuma babe ngasohlangothini olufanele lodaba. Aninakuhlukanisa isikhathi sokulibala noKukhala Kwaphakathi Kwamabili noma nokuvalwa komnyango.

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

Lapho uphika Isimemezelo Saphakathi Kwamabili, uphika lowo mlando uqobo. Isimemezelo Saphakathi Kwamabili akusona nje isigijimi sikaSamuel Snow eMhlanganweni Wekamu lase-Exeter; siyisipiliyoni sesikhathi sokulibala. Yilapha lapho iNkosi yayihola khona. Asinalutho esingalesabela ngekusasa, ngaphandle kwalapho sikhohlwa ukuhola kweNkosi emlandweni wethu owedlule—lo mlando wesikhathi sokulibala kanye neSimemezelo Saphakathi Kwamabili, lapho Eletha khona iVangeli Eliphakade esicongweni emlandweni wamaMillerite, ikhiqiza izigaba ezimbili zabakhulekeli.

Early Writings, page 74: "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."

Imibhalo Yasekuqaleni, ikhasi 74: “Ngibonile ukuthi ishadi lika-1843 laqondiswa yisandla seNkosi, nokuthi kwakungamelwe liguqulwe; nokuthi izibalo zazinjengoba Yona yayifuna zibe njalo; nokuthi isandla saYo sasiphezu kwalo futhi safihla iphutha kwezinye zezibalo, ukuze kungabikho noyedwa owayengalibona, kwaze kwasuswa isandla saYo.”

The Mystery of Iniquity and the Testing Process

Imfihlakalo Yokungalungi Nenqubo Yokuvivinywa

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

Ukuba besinesikhathi, besingaxoxa ngemfihlakalo yobubi. Imfihlakalo yobubi ingaba nencazelo engaphezu kweyodwa efanele, kodwa lapha ibhekisela emsebenzini kaSathane wokuxuba okubi nokuhle, iqiniso nephutha, emilandweni engcwele lapho iNkosi ivivinya abantu bayo. Emilandweni engcwele yoMbhalo lapho iNkosi iletha abantu bayo enqubweni yokuvivinywa, niyohlale nibona imfihlakalo yobubi—umsebenzi kaSathane wokuxuba iqiniso nephutha. Lapho abantu befika kule ndawo yokuvivinywa, imfihlakalo yobubi isibe ifiphaze izindaba.

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

Lapho kufika isikhathi sokuvivinywa kukaNowa, iBhayibheli lisitshela ukuthi inzalo kaSathane yayisivele ixutshwe nenzalo kaNkulunkulu ngaphambi kwalokho. Yikho lokhu okwabangela ukuba imfihlakalo yobubi igcwaliseke ngesikhathi sikaNowa, njengoba kuvezwa kuGenesise ngokuthi amadodana kaNkulunkulu athatha amadodakazi abantu aba ngawawo amakhosikazi—ukuxubana kwalezo zinhlamvu ezimbili, imfihlakalo yobubi eyandulela ukuvivinywa kukaNowa.

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

Ekuvivinyweni kukaMose nakuLwandle Olubomvu, imiBhalo ichaza ukuthi u-Israyeli, owayezovivinywa eLwandle Olubomvu naseSinayi, wayesephendukiswe yimfundiso yaseGibhithe ngemva kokuhlala khona isikhathi eside kangaka. Lokho kwakuyimfihlakalo yobubi—ukuthonywa yizimfundiso zikaSathane.

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

Esikhathini samaJuda, kwaba yizimfundiso zamaGreki ezalungisa indlela yokuba iSanhedrini yenqabe inqubo yawo yokuvivinya.

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

Emlandweni wamaMillerite, amaMillerite emabandleni amaProthestani ayesanda kuphuma eminyakeni engu-1260 yethonya lobuPapa, elangcolisa imbewu emsulwa ngembewu engcolile, lakhiqiza imfihlakalo yobubi eyandulela uvivinyo loMlando wamaMillerite.

That is the mystery of iniquity that is always present.

Leyo yimfihlakalo yobubi ehlala ikhona njalo.

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

Uma nifunda indlela imfihlakalo yobubi esebenza ngayo, iya ku-Patriarchs and Prophets, isahluko sokuqala. USister White usitshela ukuthi uSathane wayifeza kanjani imfihlakalo yobubi eZulwini. Kwakuzoba khona ukuvivinywa eZulwini mayelana nokuthi yiziphi izingelosi ezaziyohlala nokuthi yiziphi ezaziyosuswa, futhi uSathane wayefeza imfihlakalo yobubi khona kanye eZulwini ngaphambi kwaleyo nqubo yokuvivinywa.

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

USathane wakwenza lokhu ngokusenga ukungabaza, ebeka izwi lakhe ngaphezu kweZwi likaNkulunkulu, futhi okubaluleke kakhulu, ngokuhola abanye ukuba baveze izimfundiso zakhe zamanga—umsebenzi omubi kakhulu. Wayefaka ukungabaza engqondweni yakho, bese wena uphuma uyoveza lokho kungabaza eqenjini. Uma umuntu ekhononda ngalokho kungabaza, wayekhononda ngawe, hhayi ngaye.

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

Muva nje, umfundisi othile eSpokane, eWashington, waphawula nge-Early Writings, ikhasi 74, ethi, “Ngaya kusichazamazwi sosuku nesikhathi sika-Ellen White, i-Webster’s Dictionary, futhi figures ayisho lutho oluhlobene ne-arithmetic.” Iningi labantu abezwa lokho belingeke likuhlole futhi belizomkholwa. Okungenani, lowo mfundisi wayehlwanyela ukungabaza ngalokho lezi zibalo ezikumele kule ndima; empeleni, wayeqamba amanga. I-Webster’s 1828 Dictionary ithi: FIGURE, n. Ku-arithmetic, uphawu oluchaza inani, njengo-2, 7, 9.

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

Wayezwakalisa ukungabaza, enza umsebenzi omelwe njengemfihlakalo yobubi. Wayekhomba kuma-Adventist, uma bevuma ukubona, ukuthi kulesi sikhathi emlandweni womhlaba, kumelwe uliqonde iqiniso ngokwakho ungabalaleli abantu; ngoba, “. . . imfihlakalo yobubi isiyasebenza kakade: . . . .”

Early Writings, page 74: ". . . that the figures were as He wanted them, that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."

Imibhalo Yokuqala, ikhasi 74: “. . . ukuthi izibalo zazinjengoba Yena ayefuna zibe njalo, nokuthi isandla saKhe sasiphezu kwazo futhi sasifihla iphutha kwezinye zalezo zibalo, ukuze kungabikho noyedwa owayengalibona, kwaze kwasuswa isandla saKhe.”

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

Kuwukuphambukisa, futhi izazi zenkolo zivame ukukwenza. Uma ufuna ukuqonda ukuthi igama lisho ukuthini eBhayibhelini noma kuMoya Wesiprofetho, awuqali ngokubheka ezichazamazwini; ubheka kumprofethi. Ngokwesibonelo, uDaniyeli usebenzisa igama lesiHebheru elithi rum kuDaniyeli 8:11, elihunyushwe ngokuthi “kwasuswa.” Abantu bacabanga ukuthi lisho ukuthi “kwakhishwa,” kodwa uDaniyeli usebenzisa i-rum kwezinye izikhathi ezinhlanu, futhi alikaze lisho ukuthi “susa” — lisho ukuthi “phakamisa futhi udumise.” Ngakho-ke, ukucabanga ukuthi i-rum kuDaniyeli 8:11 lisho ukuthi “susa” kuwukulandela isiko, hhayi indlela uDaniyeli alisebenzisa ngayo leli gama.

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

Ngokufanayo nango-Ellen White: Uma ufuna ukusho ukuthi ku-Early Writings, 74, igama elithi “figures” lisho izithombe zobuciko noma imidwebo, ungase uthi, “Isichazamazwi sosuku luka-Ellen White asisho ukuthi figures lisho izibalo,” uthembele ekutheni abantu abaningi ngeke bakuhlole. Kodwa uma bebengakuhlola, bebeyothola ukuthi figures ngempela lisho izibalo.

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

Kodwa indawo yokuqala oya kuyo ngu-Ellen White uqobo lwakhe: usho ukuthini ngezibalo? Encwadini ethi Early Writings, ekhasini 74, uthi, “Isandla saKhe sasisibekele futhi safihla iphutha kwezinye zezibalo,” kanti ekhasini 236 uthi, “Isandla saKhe sambesa iphutha ekubalweni kwezikhathi zesiprofetho.” Umprofethikazi ucacisa ukuthi ekusetshenzisweni kwakhe kwamagama, izibalo zimelela izikhathi zesiprofetho—ukubala, hhayi umdwebo.

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

Ngakho-ke, iNkosi yayimboze ngani isandla saYo? Yamboza isandla saYo phezu kwephutha ekubalweni kwezikhathi zesiprofetho—izibalo.

Ellen White's Endorsement of the 2520

Ukuvunywa Kuka-Ellen White kwe-2520

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

Nansi iphuzu elisemqoka. Baningi abethula umyalezo ofanayo nowethu, futhi ngiyabasekela. Kodwa uma sekufikwa ku-2520 nasekutheni u-Ellen White wayekholelwa yini ukuthi kwakuyisiprofetho esivumelekile, nansi impikiswano—nabu ubufakazi, futhi lapha yilapho okufanele uqale khona. Zonke ezinye izimpikiswano zivumelekile futhi ziyiqiniso, kodwa lena iyona ndawo yokuqala.

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

Ku-Early Writings, ikhasi 74, lapho kuthiwa iNkosi yabamba isandla saYo phezu kwephutha kwezinye izinombolo, uchaza lokho elikushoyo kuleyo ncwadi efanayo, ekhasini 236: “Ngabona abantu bakaNkulunkulu bejabule ethembeni lokulindela, bebheke eNkosini yabo. Kodwa uNkulunkulu wayehlose ukubavivinya.” Ukhuluma ngeSikhathi Sokulibala [Mashi 22, 1844], ukudumala kokuqala.

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

Akakhulumi ngoKudumala kwango-Okthoba 22, 1844, ngoba nabo bazakuvivinywa lapho; kodwa lapha ukhuluma ngoMashi 22, 1844, isikhathi sokulibala: “UNkulunkulu wayehlose ukubavivinya.” “Isandla sakhe sasimboze iphutha ekubalweni kwezikhathi zesiprofetho.” Wayezobavivinya kanjani ngesikhathi sokulibala? Ngokugcina isandla sakhe phezu kokuqonda kwabo izikhathi zesiprofetho. Aninalutho eningalesaba ngekusasa, ngaphandle kokuthi sikhohlwe indlela iNkosi esihole ngayo esikhathini esedlule, emlandweni wamaMillerite nasezifundisweni zayo.

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

Lezi zikhathi zesiprofetho ziyizimfundiso ezaveza isikhathi sokulibala. “Isandla saKhe sasimboze iphutha ekubalweni kwezikhathi zesiprofetho. Labo ababebheke iNkosi yabo abazange balithole leli phutha,”—iphutha elilodwa—“futhi namadoda afundile kakhulu ayephikisa leso sikhathi nawo ahluleka ukulibona. UNkulunkulu wayehlele ukuthi abantu baKhe bahlangabezane nokudumala. Isikhathi sadlula, futhi labo ababebheke uMsindisi wabo ngokulindela okujabulisayo badabuka baphela amandla, kanti labo ababengakuthandanga ukubonakala kukaJesu, kodwa bamukela umlayezo ngenxa yokwesaba, bajabula ngokuthi akazange eze ngesikhathi sokulindela. Ukuvuma kwabo kwakungayithintanga inhliziyo futhi kwakungayihlanzanga impilo. Ukudlula kwesikhathi kwakubaliwe kahle ukuba kuveze izinhliziyo ezinjalo. Yibo ababa ngabokuqala ukuphenduka bahlekise ngabadosayo, abadumele ababethanda ngempela ukubonakala koMsindisi wabo. Ngabona ukuhlakanipha kukaNkulunkulu ekuvivinyeni abantu baKhe nasekubanikeni isivivinyo esihlolisisa ngokujulile ukuze kutholakale labo ababeyohlehla babuyele emuva ngehora lokulingwa.

Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.

UJesu kanye nalo lonke ibandla lasezulwini bababheka ngozwelo nangothando labo ababethi ngokulindela okumnandi balangazelele ukubona Lowo imiphefumulo yabo eyayimthanda. Izingelosi zazizungeza phezu kwabo, ukuze zibaqinise ngehora lokuvivinywa kwabo. Labo ababenganakanga ukwamukela umlayezo wasezulwini bashiywa ebumnyameni, futhi ulaka lukaNkulunkulu lwavutha ngokumelene nabo, ngoba babengathandi ukwamukela ukukhanya ayebathumele kona evela ezulwini. Labo abathembekileyo, ababephoxekile, ababengaqondi ukuthi kungani iNkosi yabo ingafikanga, abazange bashiywe ebumnyameni. Baphinde baholelwa emaBhayibhelini abo ukuze baphenye izikhathi zesiprofetho. Isandla seNkosi sasuswa ezibalweni, futhi iphutha—elilodwa kuphela—lachazwa.

Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.

Lapha uchaza iphutha elalikhona ezinombolweni eziseShadini lika-1843, futhi usevele echazile ukuthi lezo zinombolo zimelela izikhathi zesiprofetho. “Babona ukuthi izikhathi zesiprofetho zazifinyelela ku-1844, nokuthi ubufakazi obufanayo ababebuveze ukuze babonise ukuthi izikhathi zesiprofetho zaphela ngo-1843, babufakazela ukuthi zaziyophela ngo-1844.” Isiphetho sengxoxo! U-Ellen White ubeka uphawu lwakhe lokuvuma phezu kwe-2520.

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

Kukhona izikhathi ezintathu kuphela zesiprofetho eShadini lika-1843 abaziqonda njengeziphela ngo-1843: i-1335, i-2520, ne-2300. UNkulunkulu wabamba isandla saKhe phezu kwephutha elithile kwezinye zezinombolo—izikhathi zesiprofetho ezikuleli Shadi—kwaze kwasuswa isandla saKhe. Lapho esesusile isandla saKhe, abalindile abathembekileyo baholelwa ukuba baphinde bafunde izikhathi zesiprofetho, base bethola ukuthi ubufakazi obufanayo obabaholela ukuba bamemezele ukuthi izikhathi zesiprofetho zaphela ngo-1843 base buqondwa-ke njengobufakazela ukuthi ezimbili zaphela ngo-1844.

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

I-1335 iqala ngonyaka ka-AD508 futhi iphela ngo-1843. I-2520 iqala ngo-677BC futhi ithintwa ukugcwala konyaka. AmaPhayona ayecabanga ukuthi yaphela ngo-1843, kodwa kamuva aqonda ukuthi ubufakazi obufanayo obabaholela ekubikezeleni u-1843 babufakazela ukuthi isiprofetho se-2520 saphela ngo-1844. Isiprofetho se-2300 siqala ngo-457BC, futhi babecabanga ukuthi saphela ngo-1843, kodwa emva kokudumala, ngocwaningo lwabo ngezikhathi zesiprofetho, baqaphela ukuthi saphela ngo-1844.

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

Kukhona iziprofetho ezintathu kuphela ababethi zizophela ngo-1843, futhi enye yazo iyaphela ngempela: i-1335. Lesi siprofetho akusiso leso iNkosi eyasibamba ngesandla saYo. Sihlonza umlando wamaMillerite kusukela eSikhathini Sokulibala, kudlule kuMkhosi Wasebusuku, kuze kufike ku-22 Okthoba 1844.

In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

Esethulweni sayizolo, saphetha ngalesi sicaphuno sika-Ellen White: “Abusisiwe amehlo abona izinto ezabonwa ngo-1843 nango-1844.” Lokhu kungukuthi, “Ubusisiwe lowo ofika ku-1843.” Esigabeni esilandelayo, uthi, “Umlayezo wanikezwa. Futhi akufanele kube khona ukubambezeleka ekuwuphindaphindeni lowo mlayezo, ngoba izibonakaliso zezikhathi ziyagcwaliseka; umsebenzi wokuphetha kufanele wenziwe. Umsebenzi omkhulu uzokwenziwa ngesikhathi esifushane. Umlayezo uzonikezwa maduze ngokumiswa nguNkulunkulu, oyokhula ube yisikhalo esikhulu. Khona-ke uDaniyeli uyakuma esabelweni sakhe, anike ubufakazi bakhe.” Manuscript Releases, ivolumu 21, 437.

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

UDaniyeli emi esabelweni sakhe uyivesi 13 likaDaniyeli 12. “Abusisiwe amehlo awabona izinto ezabonwa ngo-1843 nango-1844” kuyivesi 12. U-Ellen White unikeza ukuphawula kobuNkulunkulu ngoDaniyeli 12:12–13, ethi la mavesi awakhulumi ngesiprofetho sesikhathi, kodwa akhuluma ngesipiliyoni esihlanganisa u-1843 no-1844, esidalwe ukungaqondisisi ngo-1843 okuveza isikhathi sokulibala. Lapho isikhathi sokulibala sifika, “Ubusisiwe olindayo.” Noma umbono ulibala, wulindele. Ubusisiwe lowo olinda ngokwethembeka kusukela eSikhathini Sokulibala kuze kuvalwe umnyango. Lokho lowo othembekileyo akubonayo ngo-1843 nango-1844 kuyisibusiso esimholela eNdaweni eNgcwelengcwele Kakhulu.

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

Isiprofetho sika-1335 saphela ngo-1843, siphawula ukufika koKhalelo Lwaphakathi Kobusuku. Izikhathi zesiprofetho ezingu-2520 nezingu-2300 ziphela ngo-1844. U-Ellen White uthi ubufakazi obufanayo obabaholela ukuba bamemezele ukuthi u-2520, u-2300, no-1335 kwaphela ngo-1843, kamuva baqondwa njengobuqinisekisa ukuthi zazizophela ngo-1844.

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

Ukukhanya okuvela eZwini likaNkulunkulu kwakhanyisa isimo sabo, base bethola isikhathi sokulibala—“Noma [umbono] ulibala, wulinde.” Othandweni lwabo lokuza kukaKristu ngokushesha, babengakunakanga ukulibala kombono, okwakuhloselwe ukuveza abalindileyo beqiniso. Babuye baba nesikhathi esimisiwe. Nokho ngabona ukuthi abaningi babo babengeke bakwazi ukuphakama ngaphezu kokudumala kwabo okukhulu ukuze babe naleso silinganiso sokushisekela namandla esasiphawule ukholo lwabo ngo-1843.

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

USathane nezingelosi zakhe banqoba phezu kwabo, futhi labo ababengavumi ukwamukela umlayezo bazibongela ngenxa yokwahlulela kwabo okubona kude nokuhlakanipha kwabo ngokungayamukeli le nkohliso, njengoba babeyibiza kanjalo. Abazange baqaphele ukuthi babenqaba iseluleko sikaNkulunkulu esimelene nabo uqobo, futhi babesebenza ngokuhlanganyela noSathane nezingelosi zakhe ukuze badide abantu bakaNkulunkulu, ababebephila bewenza lo myalezo othunyelwe uvela ezulwini.”

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

Kulo mlando, kunezigaba ezimbili zabakhulekeli. Isigaba esingathembekile sihlekisa ngalabo abalindayo, kodwa abalindayo baholelwa babuyiselwe ezikhathini zesiprofetho, baze baqonde ukuthi ubufakazi obufanayo obabaholela ukuba babone ukuphetha kwe-2520 ne-2300 ngo-1843 babuzofakazela ukuthi kwaphela ngo-1844.

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

Nakuba abalindileyo babekuqaphelile lokhu, babengasashisekeli iNkosi njengakuqala ngaphambi kokudumala kokuqala. Babeyovuselelwa kabusha ngomyalezo Wokukhala Kwaphakathi Kwamabili. Abalindileyo base bevele bewuqondile u-1844, ukuphela kweziprofetho, ngaphambi koKukhala Kwaphakathi Kwamabili.

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

Umlayezo Wokukhala Kwaphakathi Kobusuku wavumela abalindileyo ukuba baqonde umhla ka-22 ku-Okthoba 1844. Ngalolo lwazi, kwakungasekho nje ukuthi kwakuyisikhathi esithile ngo-1844; kwakungulona kanye lolo suku, futhi lokho kwanika umlayezo amandla.

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

Uyabona yini inqubo? Izimfundiso eziveza lokhu okuhlangenwe nakho ziyiziprofetho ezintathu: ezika-1335, ezika-2300, nezika-2520.

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

Emva kokuqaphela lokhu, baqala ukumemezela, “Phumani eBabiloni.” Lona ngumlayezo weNgelosi yesiBili.

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

Masicacise lokhu: Yini ephela ngesikhathi sokulibala? Ukusetshenziswa kweShadi lika-1843. Balibeka eceleni leli Shadi ngoba manje base beqonda ukuthi iNkosi yayiza ngo-1844, kanti iShadi lalithi 1843. Ngakho-ke balibeka eceleni iShadi mayelana nomlando woMyalezo weNgelosi yesiBili.

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

Uba yini umyalezo wabo emlandweni weNgelosi yesiBili? Isigaba sokugcina siyakuchaza.

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

“Amakholwa kulo myalezo ayecindezelwa emasontweni. Isikhashana, labo ababengafuni ukwamukela umyalezo babebanjwe ukwesaba ukuba benze ngokuvumelana nemizwa yezinhliziyo zabo; kodwa ukudlula kwesikhathi kwaveza imizwa yabo yangempela. Babefisa ukuthulisa ubufakazi labo abalindileyo ababebona bephoqekile ukuba babunikeze, bokuthi izikhathi zesiprofetho zazinwethela ku-1844.”

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

Yiziphi izikhathi zesiprofetho? Ezingu-2520, ezingu-2300, nezingu-1335. Lowo ngumlayezo wazo kulo mlando. Manje seziyasho zithi, “Siyakuzwa! Lezi ziprofetho zifinyelela ku-1844.” Umlayezo wazo emlandweni Wokukhala Kwaphakathi Kwamabili uyiziprofetho zeminyaka engu-2520 ne-2300.

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

“Okwesikhashana, labo ababengafuni ukwamukela umlayezo babebanjwe ukwesaba ukuba bangase benze ngokwalokho okwakusezinhliziyweni zabo; kodwa ukudlula kwesikhathi kwembula imizwa yabo yangempela. Babefisa ukuthulisa ubufakazi labo ababelindile ababezizwa bephoqelekile ukubuveza, bokuthi izikhathi zesiprofetho zafinyelela ku-1844. Ngokucacile abakholwayo bachaza iphutha labo—iphutha eliyingqayizivele—futhi banikeza izizathu zokuthi kungani babelindele iNkosi yabo ngo-1844. Ababemelene nabo babengenakuletha izimpikiswano ezimelene nezizathu ezinamandla ezaziveziwe. Nokho intukuthelo yamabandla yavutha; bazimisela ukungalaleli ubufakazi, nokuvimbela ubufakazi emabandleni, ukuze abanye bangezwa.”

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

Kwenzekani lapho wethula i-2520 ihambisana nezinsuku eziyi-2300? Emlandweni wamaMillerite, uxoshwa emabandleni, futhi kuba khona umzamo wokuthulisa lowo myalezo.

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

“Labo abangazange balinge ukubavalela abanye ukukhanya uNkulunkulu ayebanike kona, baxoshwa emabandleni; kodwa uJesu wayenabo, futhi bajabula ekukhanyeni kobuso Bakhe. Babelungiselwe ukwamukela umlayezo wengelosi yesibili.” Early Writings, 235–237.

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

Ngaphandle kokungena esifundweni se-2520, esizama ukukubonisa ukuthi u-Ellen White ubeka uphawu lwakhe lokuvuma phezu kwe-2520. Uma ungeke ukwazi ukukubona lokhu, kudingeka uthandaze ukuba uJesu asuse izikali emehlweni akho. U-Ellen White wathi ubufakazi obufanayo obabaholela ekubikezeleni u-1843 base bubonakala futhi bufakazela ukuthi lezi zikhathi zesiprofetho zaphela ngo-1844. Uhlale ekhomba izikhathi zesiprofetho, noma izibalo, ngobuningi. Kukhona kuphela izikhathi zesiprofetho ezintathu eShadini lika-1843 ezaphela ngo-1843.

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

Leyo ephela ngo-1843, i-1335, idinga, ukuze kube nokunemba kohlelo lolimi, okungenani izikhathi ezimbili zesiprofetho ukuze yena athi “amanani” kanye “nezikhathi zesiprofetho.” Uma zintathu bese ususa eyodwa, khona-ke lezo ezimbili azisekelayo zingama-2520 nama-2300, kungakhathaliseki ukuthi abanye bangathini.

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

Kulo mlando, kuhlanganisa nokuDumala Okukhulu kwama-Adventist ngo-Okthoba 22, 1844, iNkosi yayiletha isipiliyoni lapho babevalelwa ngaphandle kwamasonto ukuze bangemi phezu kwethonya labantu kodwa phezu kweZwi likaNkulunkulu. Babaludinga lolo lwazi ukuze babe nokukholwa kokungena eNdaweni eNgcwele Kakhulu kanye noJesu Kristu. Yayibaphelelisa ukuze ilethe eSiphethweni iVangeli eliPhakade.

Testimony of the Pioneers: James White and Uriah Smith

Ubufakazi Babasunguli: UJames White no-Uriah Smith

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

Okulandelayo, sinezingqalabutho ezimbili, uJames White noUriah Smith. Laba yibona bantu abayinhloko osolwazi bezemfundiso yenkolo banamuhla ababhekisela kubo ukuze bathi uJames White wayilahla i-2520 ngo-1863 nokuthi uUriah Smith wayilahla emibhalweni yakhe ngeminyaka yawo-1870 nangawo-1880.

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

Sibuyela ku-1844, kanye nasemva nje kwalokho, ukuze sibone ukuthi uJames White no-Uriah Smith bawuchaza kanjani lo mlando ofanayo nalowo uEllen White asanda kuwuchaza. Ukhuluma ngezikhathi zesiprofetho, nangendlela iNkosi esusa ngayo isandla saYo bese kubonakala iphutha; kanjalo nalaba boMphambili ababili benza njalo.

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

U-Ellen White akasho ukuthi “2520” noma “izikhathi eziyisikhombisa,” kodwa u-Uriah Smith no-James White bayakusho. Bakwenza kucace ukuthi izikhathi zesiprofetho ezaziqashelwa kulo mlando kwakuyi-2520 ne-2300.

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

UJames White, Review and Herald, ivolumu 1, Julayi 9, 1851: “Kusho ophikisayo, ‘Angikholwa ukuthi ukukhala kwaphakathi kobusuku sekuke kwanikezwa.’ Nathi asikholwa ukuthi ukukhala kwaphakathi kobusuku kuye kwezwakala yithi, noma ukuthi kuyoke kwezwakale. Ukukhala kukaMathewu 25:6, ‘Bhekani, umkhwenyana uyeza,’ kusemlandweni womshado wasempumalanga. Kodwa ukuthi kwanikezwa ukukhala, futhi kwamukelwa ngokuphelele yilo lonke ibandla lama-Advent ekwindla lika-1844, okuqhathaniseka kahle nokukhala kwaphakathi kobusuku komfanekiso, akufanele kuphikiswe yilabo ababenaso isipiliyoni kukho.”

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

UJames White ubhekene nomlando lapho abantu benqaba khona iMidnight Cry futhi bephuma endleleni. Uphendula kulokhu futhi uzoxoxa ngalo mlando.

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

Kwafika ngesikhathi esifanele. Isililo somfanekiso salandela masinyane ukulibala, nokozela nokulala. Lokhu kwalandela ukulibala kwethu, sesidumele, futhi kwafinyelela ezindlebeni zethu sisasesimweni sokungavuki. Leso sililo savusa izintombi eziyishumi, saziholela ukuba zilungise izibani zazo. Lokhu, kuhambisana namandla kaMoya, kwavusa abantu be-Advent, kwabakhuthaza ukuba bahlole iBhayibheli ngendlela ababengakaze bayenze ngaphambili, nokuba bazinikele bona kanye nempahla yabo yasemhlabeni ngokuphelele eNkosini. Labo abamemezela isililo sokuthi iNkosi yayizofika ngenyanga yesikhombisa, ngo-1844, babona ngokucacile ukuthi izikhathi zesiprofetho zafinyelela kuleso sikhathi; ngakho-ke ubufakazi obabulethwe kulezo zikhathi ukuze kufakazelwe ukuthi ukuFika kwakuzokuba ngo-1843, babufakazela ukuthi kwakuzokuba ngo-1844. Khona-ke sabona iphutha kuleyo ndlela yokubala eyayiqeda izinsuku eziyi-2300 ngo-1843. Akukho noyedwa kulabo ababhala bephikisa ukuFika owalibona. Isandla sikaSomandla—u-“P” omkhulu—samboza iphutha—elilodwa—kwaze kwafika isikhathi sokuba libonakale. Iphutha lalisekuthatheni iminyaka egcwele engama-457 kuyi-2300, okwashiya u-1843, kungabhekwa nhlobo ingxenye yonyaka ka-457 B.C. eyayisidlulile ngesikhathi umyalo uphuma, okuyiso isikhathi okuqalwa kuso ukubalwa kwamasonto angama-70.

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

“Izingqondo zethu zaqondiswa kuleso sikhathi, [1843,] ngenxa yokuthi, lapho kubalwa izikhathi eziningana zesiprofetho kusukela kuleyo minyaka ababhali bezikhathi abanembayo kakhulu abayabela ukugcwaliseka kwalezo zehlakalo ezazizophawula ukuqala kwazo, zonke zazibonakala ziphela ngalowo nyaka.”

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

Manje usitshela ngezikhathi zesiprofetho abacabanga ukuthi zaphetha ngo-1843.

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

“Lokhu kwakuyinto ebonakalayo kuphela.” Kwakubonakala kuphela sengathi ayephela ngo-1843. Babeyothola ukuthi ayephela ngo-1844.

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

“Sibala ‘izikhathi eziyisikhombisa,’ noma iminyaka engu-2520, kusukela ekuthunjweni kukaManase, okuyinto, ngokuvumelana okukhulu, ababhali bezikhathi abayibeka ku-677 BC.” Lezi yizona zikhathi zesiprofetho ababebhekene nazo. “Lolu suku yilona lodwa esake sabala kulo njengesiqalo sale nkathi; futhi lapho kususwa u-677 BC eminyakeni engu-2520, kwakusele u-1843 AD. Nokho, asizange siqaphele ukuthi njengoba kwakuyodingeka iminyaka egcwele engu-677 BC neminyaka egcwele engu-1843 AD ukuze kugcwaliseke iminyaka engu-2520, lokho kwakuyosibophezela futhi ukuba selule le nkathi ize ingene ku-1844 AD njengoba kungenzeka ukuthi yaqala emva kokuqala kuka-677 BC.”

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

Izikhathi zesiprofetho lapho “isandla sikaMboneleli sagcina isandla saKhe siphezu kwephutha,” zazihlanganisa no-2520.

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

Uriah Smith: “Njengoba isikhathi saqhubekela phambili sangemva kuka-AD1843, abaningi baqala ukubuza izizathu zokudumazeka kwabo maqondana nonyaka wokukhululwa kwabo ababekulindele. Kwase kubonakala-ke ukuthi, uma zonke izikhathi zesiprofetho ziqalwa eminyakeni ka-BC, lapho sasihlale sibeka khona ukuqala kwazo, zazingeke ziphele ngokulandelana kwazo, ngisho nangaphansi kokucabanga ukuthi ukulandelana kwethu kwezikhathi nosuku lokuqala kwazo kwakulungile, kuze kube ngesinye isikhathi phakathi nonyaka ka-1844. Kanjalo-ke, ngezikhathi eziyisikhombisa, noma iminyaka eyi-2520, eziqala ngo-BC677—ijubili elikhulu, noma iminyaka eyi-2450 [engaboniswanga emashadini ka-1843 noma ka-1850.], eqala ngo-BC607—kanye neminyaka eyi-2300 kaDaniyeli, eqala ngo-BC457—njengoba ingxenye yaleyo minyaka ngayinye, lapho izikhathi zesiprofetho zazibalwa khona ngokulandelana kwazo, yayisidlulile ngaphambi kokwenzeka kwezigameko ezehlukene ezaphawula ukuqala kwazo, kwakuyoba yisidingo ukuthi zande zingene kuze kufike ku-AD1844, ngokwesilinganiso sokuthi ngayinye yaqala kude kangakanani ngemva kokuqala kweminyaka ka-BC ezibalwa kuyo ngokwahlukana kwayo, ukuze, mhlawumbe kuqedelwe inani leminyaka ngayinye, noma kuhlolwe ukunemba kokulandelana kwethu kwezikhathi. Kodwa kwakungekho mkhondo wesikhathi, kuleyo minyaka ka-BC ehlukene, lapho lezo zikhathi eziningana zaqala khona; ngakho-ke isikhathi phakathi nonyaka wokuphela kwazo sasingeke sibekwe ngokunembile.”

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

Uriah Smith noJames White bobabili bafakaza ukuthi izikhathi zesiprofetho ezaziqondwa njengokuphetha ngo-1844 kwakuyi-2520 neminyaka engu-2300, besebenzisa amazwi afanayo nalawo ka-Ellen White ku-Early Writings, ikhasi 236 kuya phambili.

The Chain of Truth: William Miller's Commencement Points

Uchungechunge Lweqiniso: Izindawo Zokuqala ZikaWilliam Miller

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

Imibhalo Yokuqala, ikhasi 230: “UNkulunkulu wathuma ingelosi yaKhe”—ingelosi uGabriyeli—“ukuba ithinte inhliziyo yomlimi”—uWilliam Miller—“owayengakholwanga iBhayibheli, ukuze imholele ekucwaningeni iziprofetho. Izingelosi zikaNkulunkulu zamvakashela kaningi lowo okhethiweyo, ukuze ziqondise ingqondo yakhe futhi zivule ekuqondeni kwakhe iziprofetho ezazihlale zimnyama kubantu bakaNkulunkulu. Ukuqala kochungechunge lweqiniso kwanikezwa yena, futhi waholelwa ukuba afune isixhumanisi emva kwesixhumanisi, kwaze kwaba yilapho ebheka ngezimanga nangokubabaza eZwini likaNkulunkulu. Wabona lapho uchungechunge oluphelele lweqiniso. LeloZwi ayekade elibheka njengelingaphefumulelwe manje lavuleka phambi kombono wakhe ngobuhle balo nangenkazimulo yalo. Wabona ukuthi enye ingxenye yoMbhalo ichaza enye,”—uGabriyeli wamkhombisa indlela esiyibiza ngokuthi ukuqhathanisa umbhalo nombhalo, umugqa phezu komugqa, lapha okuncane nalaphaya okuncane.

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

UGabriyeli wamnika isiqalo sochungechunge lweqiniso kanye nendlela yokucaphuna imibhalo njengobufakazi.

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

UWilliam Miller, Advent Review and Sabbath Herald, Ephreli 18, 1854: “Ngokutadisha okuqhubekayo imiBhalo, ngaphetha ngokuthi izikhathi eziyisikhombisa zokubusa kwabeZizwe kumelwe ziqale lapho amaJuda eyeka ukuba yisizwe esizimele ekuthunjweni kukaManase, ababaliminyaka abavelele abakubeka ku-677 B.C.; nokuthi izinsuku eziyi-2300 zaqala kanye namaviki angamashumi ayisikhombisa, ababaliminyaka abavelele abawabeka ku-457 B.C.; nokuthi izinsuku eziyi-1335, eziqala ngokususwa komnikelo wansuku zonke, nokumiswa kwesenyanyiso esichithayo, [Daniel 12:11] kwakumelwe zibhalwe kusukela ekumisweni kokubusa kobuPapa, emva kokususwa kwezinengiso zobuhedeni, futhi okwakuthi, ngokwababhali bomlando abavelele engangingababuza, kubhalwe kusukela cishe ku-508 A.D.”

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

UEllen White uthi uGabriyeli wanika uWilliam Miller isiqalo sochungechunge lweqiniso, futhi uWilliam Miller uyafakaza ukuthi iziqalo ezintathu azinikezwa zona zingowe-AD508, 677BC, kanye no-457BC. Wanikezwa iziqalo zalezi ziprofetho ezakhiqiza umlando weSikhalo Saphakathi Kwamabili yiNgelosi uGabriyeli.

The Last Deception: Rejecting the Spirit of Prophecy

Inkohliso Yokugcina: Ukwenqaba Umoya Wokuprofetha

Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.

Imiyalezo Ekhethiwe, incwadi 1, ikhasi 48: “USathane u . . . uhlale efaka okungamanga—ukuze aholele kude neqiniso. Inkohliso yokugcina kaSathane iyakuba ngukwenza ubufakazi boMoya kaNkulunkulu bungenamphumela.” Inkohliso yokugcina kaSathane iwukubhubhisa uMoya Wesiprofetho.

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

Uma wala la maqiniso ayisisekelo, ngesikhathi esifanayo wenqaba noMoya Wokuprofetha. U-Ellen White ubeka ukuvuma kwakhe phezu kwe-2520. Yala i-2520, futhi ulahla kokubili usana namanzi okugeza.

"Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?

"USathane uhlala . . . ecindezela okungamanga—ukuze ahole abantu baphambuke eqinisweni. Inkohliso yokugcina kakhulu kaSathane iyoba ukwenza ubufakazi boMoya kaNkulunkulu bube yize. ‘Lapho kungekho mbono, abantu bayabhubha’ (IzAga 29:18)." Ukhuluma ngokwenqaba uMoya wesiprofetho futhi, maqondana nalokho, uthi uma wenqaba uMoya wesiprofetho, lapho kungekho mbono abantu bayabhubha. Uyini lowo mbono? Uma wenqaba uMoya wesiprofetho, yimuphi umbono osweleyo?

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

“Bhala umbono, uwenze ucace emacwecweni, ukuze ofundayo agijime.” UHabakuki 2:2 (KJV). Uma wenqaba uMoya Wokuprofetha, uyakulinqaba iShadi lika-1843; futhi, uma ulinqaba leli Shadi, wenqaba uMoya Wokuprofetha.

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

"USathane uyosebenza ngobuqili obukhulu, ngezindlela ezehlukene nangamathuluzi ahlukahlukene, ukuba adunge ukuzethemba kwabantu bakaNkulunkulu abasele ebufakazini beqiniso. Kuyovuswa inzondo ngokumelene neTestimonies eyobusathane." Ngezinye izikhathi sicabanga ngo-"busathane" njengezenzo ezesabekayo nezimnyama, kodwa encwadini ethi Patriarchs and Prophets sitshelwa ukuthi uSathane usebenza ngokusikisela ukungabaza. Yikho lokho ukuhlasela kobusathane okumelene noMoya Wokuprofetha kanye nala maqiniso ayisisekelo. Kwenziwa ngabantu okufanele sibathembe abasikisela lokhu kungabaza.

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

“Kuyovuswa inzondo emelene noBufakazi eyoba ngekaSathane. Imisebenzi kaSathane iyokuba ngukuphazamisa ukholo lwamabandla kubo, ngenxa yalesi sizathu: uSathane angeke abe nendlela ecace kangaka yokungenisa izinkohliso zakhe nokubopha imiphefumulo ekudukiseni kwakhe uma izixwayiso, nokukhuza, nezeluleko zikaMoya kaNkulunkulu kulalelwa.” Selected Messages, incwadi 1, 48.

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

Njengoba siphetha lokhu, lapho uDadewethu White ethi asinakho okumelwe sikwesabe ngekusasa ngaphandle kokuba sikhohlwe ukuhola kweNkosi, mina ngithi lokho kuhola kweNkosi akhuluma ngakho ngumlando osukela eSikhathini Sokubambezela kuze kube umnyango ovaliwe—umlando omelelwa yigama elithi, Isililo Saphakathi Kwamabili. Asinalutho okumelwe silwesabe ngekusasa ngaphandle kokuba sikhohlwe indlela iNkosi eyasihola ngayo ekuhlangenwe nakho kweSililo Saphakathi Kwamabili, kanye nezimfundiso ezihlobene nalokho kuhola. Izimfundiso ezaveza lokho kuhlangenwe nakho yiziprofetho ezintathu zesikhathi, eziqala ngezinsuku ezanikezwa uWilliam Miller yiNgelosi uGabriyeli. Asinalutho okumelwe silwesabe ngekusasa ngaphandle kokuba sikhohlwe lezi zimfundiso, kubandakanya no-2520, ezaveza ukuhlangenwe nakho kweSililo Saphakathi Kwamabili njengoba iNkosi yahola amaMillerite ngokudabula umvuthwandaba weVangeli Eliphakade.

Spalding and Magan, pages 305–306: "One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit." You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.

USpalding noMagan, amakhasi 305–306: “Kunento eyodwa eqinisekileyo: labo ma-Adventist bosuku lwesikhombisa abazobeka ukuma kwabo ngaphansi kwesibhengezo sikaSathane bayakuqala ngokulahla ukholo lwabo ezixwayisweni nasezikhalweni eziqukethwe oBufakazini boMoya kaNkulunkulu.” Uma nizilahla iziSekelo, nilahla uMoya weSiprofetho. Uma nilahla uMoya weSiprofetho, nilahla iziSekelo. Kuhambisana ndawonye. Lapho kungekho khona uMoya weSiprofetho, akukho mbono.

"The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

Ukubizelwa ekuzinikelweni okukhulu nakwinkonzo engcwele ngokwengeziwe kuyamenyezelwa, futhi kuyoqhubeka kumenyezelwa. Abanye manje abakhuluma iziphakamiso zikaSathane bayobuya ezingqondweni zabo. Kukhona labo abasezikhundleni ezibalulekile zokwethenjwa abangaliqondi iqiniso lalesi sikhathi. Kubo umlayezo kumelwe unikezwe. Uma bewamukela, uKristu uyobamukela, futhi uyobenza babe izisebenzi ezisebenzisana naye. Kodwa uma benqaba ukuwuzwa umlayezo, bayothatha ukuma kwabo ngaphansi kwesibhengezo esimnyama seNkosana yoBumnyama.

"I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

Ngiyaliyalwa ukuba ngisho ukuthi iqiniso eliyigugu lalesi sikhathi livuleka ngokusobala ngokwengeziwe ezingqondweni zabantu. Ngomqondo okhethekile, amadoda nabesifazane kufanele badle inyama kaKristu baphuze negazi lakhe. Kuyoba khona ukuthuthuka kokuqonda, ngokuba iqiniso liyakwazi ukwandiswa njalo. Umsunguli wobuNkulunkulu weqiniso uyakusondela ebudlelwaneni obuseduze, futhi obusondela kakhulu, nalabo abaqhubeka ukuze bamazi. Njengokuba abantu bakaNkulunkulu bemukela izwi lakhe njengesinkwa sasezulwini, bayokwazi ukuthi ukuphuma kwakhe kulungisiwe njengokusa. Bayokwamukela amandla omoya, njengokuba umzimba wamukela amandla omzimba lapho kudliwa ukudla.

"We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

“Asiyiqondi ngisho nangengxenye icebo leNkosi ekuthatheni abantwana bakwa-Israyeli ebugqilini baseGibhithe, futhi ibahole ehlane ibangenise eKhanani.

"As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305–306.

“Njengoba siqoqa imisebe yobunkulunkulu ekhanya ivela evangelini, siyakuba nokuqonda okucace kakhudlwana komnotho wamaJuda, nokwazisa okujulile amaqiniso awo abalulekile. Ukuhlola kwethu iqiniso kusengakapheleli. Siqoqe imisebe embalwa kuphela yokukhanya. Labo abangafundi iZwi nsuku zonke ngeke baxazulule izinkinga zomnotho wamaJuda. Ngeke baqonde amaqiniso afundiswa yinkonzo yasethempelini. Umsebenzi kaNkulunkulu uyaphazanyiswa ukuqonda kwezwe uhlelo lwakhe olukhulu. Impilo ezayo iyokwambula incazelo yemithetho uKristu, embethe insika yefu, ayinika abantu bakhe.” Spalding and Magan, 305–306.

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

Lawo ma-Adventist abamukela uphawu lwesilo, bemi ngaphansi kwebhanela likaSathane, baqala ngokwenqaba uMoya wesiProfetho.

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

Kulesi siqephu kunezigaba ezimbili: labo abaqhubeka ukuze bazi iNkosi, baqhubeke nokudla inyama yaYo nokuphuza igazi laYo, baqhubeke nokutadisha iZwi likaNkulunkulu, nalabo abangakwenzi lokho. Ukuthuthukiswa kweqiniso akukapheli; bayoba nezinto abazokusho ngokuphathelene nenkonzo yeSanctuary ezingakashiwo okwamanje. Bayogcizelela ukuguquka kwesikhathi sokuphathwa kukaNkulunkulu ngesikhathi sikaKristu, kusengaphambili kubonisa ukuguquka ngesikhathi samaMillerite, kukhomba phambili esikhathini sokuphathwa lapho uKristu eshintsha esahlulelweni sabafileyo aye esahlulelweni sabaphilayo. Bayoba nezinto abazokusho ngeSanctuary nangendlela iNkosi ephawula ngayo ukuhamba kwaYo kulezi zinguquko zezikhathi zokuphathwa kukaNkulunkulu ngokuthululwa koMoya waYo.

A couple more quotes and we are almost done.

Ezinye izingcaphuno ezimbalwa futhi sesicishe saqeda.

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

Lawo ma-Adventist eSabatha lesiKhombisa abenqaba Isimemezelo Saphakathi Kwamabili bayaphuma endleleni, benqaba ukuholwa kweNkosi nezimfundiso zezimfundiso ezikhiqiza umlando weSimemezelo Saphakathi Kwamabili. Yilokho okufanele sikwesabe—ukwenqaba lezo zimfundiso nokungaqondi lolo lwazi lwesipiliyoni. Ngokwenza njalo, senqaba uMoya Wesiprofetho.

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

USista White ubeka uphawu lwakhe lokuvuma phezu kwe-2520. Sizobonisa indlela abeka ngayo uphawu lwakhe lokuvuma kwamanye amaqiniso akuShadi lika-1843.

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

Ekupheleni komhlaba, lapho konke lokhu sekufinyelela esicongweni seVangeli Eliphakade emlandweni wethu, ubu-Adventist buyobhekana nenqubo yokuvivinywa yezinyathelo ezintathu eyafanekiselwa ngaphambili, njengoba kubonakala kokuhlangenwe nakho kukaWilliam Miller.

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

UWilliam Miller wenza amaphutha amathathu: (1) Wenqaba uMkhosi Waphakathi Nobusuku, wawa endleleni waya ezweni elibi elingezansi. (2) Emva kwalokho wathembela ethonyeni lomuntu, uJoshua Himes. (3) Wenqaba iSabatha.

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

Kwavela umbuzo: “Ingabe wayilahla iSabatha noma iNdawo Engcwele?” Imfundiso eyaguquka ngaleso sikhathi isuka endaweni engcwele esemhlabeni iya eNdaweni Engcwele eseZulwini kungenzeka ukuthi uMiller akazange ayiqonde ngokuphelele. Lapho u-Ellen White eholwa engeniswa eNdaweni eNgcwele Kakhulu, wabona iMiyalo Eyishumi emphongolweni wesivumelwano, futhi umyalo weSabatha wawunokukhanya okungcwele okuyizungezile.

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

Into uMiller akwenqaba kwakunguMthetho kaNkulunkulu—iSabatha. Ngakho-ke, uMiller wayinqaba iSikhalo Saphakathi Kwamabili, wase encika enyameni, wabe esethola uphawu lwesilo. Lokho kuyaphindwa ekupheleni kwezwe.

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

Ubufakazi, umqulu 5, ikhasi 211: “Lapha siyabona ukuthi ibandla—indlu engcwele yeNkosi—laba ngelokuqala ukuzwa ukushaywa kolaka lukaNkulunkulu. Amadoda amadala, labo uNkulunkulu ayebanike ukukhanya okukhulu futhi ayemi njengabalindi bezithakazelo zikamoya zabantu, ayephule ukwethembeka kwawo.” Ukhuluma ngoHezekeli 8 no 9, ukubekwa uphawu. USister White uthi ukubekwa uphawu kuHezekeli 9 kuyefana nokubekwa uphawu kwesAmbulo 7. Ukhuluma ngenkathi yokubekwa uphawu kwabayizi-144,000. Uthi labo okwakufanele babe ngabalindi babephule ukwethembeka kwabo.

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

“Babesethathe isikhundla sokuthi akudingeki silindele izimangaliso nokubonakaliswa okusobala kwamandla kaNkulunkulu njengasezinsukwini zangaphambili. Izikhathi seziguqukile.” Iphutha labo lokuqala kwakuwukuphikisa iSikhalo Saphakathi Kwamabili, bethi, “Okwenzeka kulo mlando weSikhalo Saphakathi Kwamabili akuphindwa.” Bayaphambuka endleleni.

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

“La mazwi aqinisa ukungakholwa kwabo, futhi bathi: INkosi ayiyikwenza okuhle, futhi ayiyikwenza okubi. Inomusa kakhulu ukuba ihambele abantu bayo ngokwahlulela. Kanjalo ‘Ukuthula nokulondeka’ kuyisikhalo esivela kubantu abangasoze baphinde baphakamise izwi labo njengecilongo ukuze babonise abantu bakaNkulunkulu iziphambeko zabo nendlu kaJakobe izono zayo. Lezi zinja eziyizimungulu ezazingafuni ukukhonkotha yizo ezizozwa impindiselo elungileyo kaNkulunkulu othukuthele. Amadoda, izintombi, nabantwana abancane bonke babhubha ndawonye.” Testimonies, volume 5, 211.

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

UJeremiya, ekhuluma ngokwehluleka kwesibili kukaWilliam Miller, wathi, “Isho kanje iNkosi, ithi: Uqalekisiwe umuntu othemba umuntu, enze inyama ibe yingalo yakhe, nenhliziyo yakhe isuke eNkosini.” UJeremiya 17:5 (KJV). Uma uthemba umuntu, inhliziyo yakho iyasuka eNkosini.

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

Ukulahlwa kokuqala ekugcineni kungukuKhalela phakathi nobusuku, ukuphindwa kokubonakaliswa kwamandla kaNkulunkulu. Okwesibili ukuncika enyameni. Okwesithathu nguMthetho weSonto.

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

Kungaba khona izigaba ezimbili kuphela. Iqembu ngalinye limakwe ngokucacileyo, kungaba ngophawu lukaNkulunkulu ophilayo, noma ngophawu lwesilo noma lomfanekiso waso. Indodana nendodakazi ngayinye ka-Adamu ikhetha uKristu noma uBaraba njengomholi wayo. Futhi bonke abazibeka ohlangothini lwabangathembekileyo bema ngaphansi kwesibhengezo esimnyama sikaSathane, futhi babekwa icala lokwala uKristu nokumphatha ngokudelela. Babekwa icala lokubethela ngamabomu iNkosi yokuphila nenkazimulo. Review and Herald, January 30, 1900.

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

Kunento eyodwa eqinisekile: lawo ma-Seventh-day Adventist azimisa ngaphansi kwebhanela likaSathane ayakuqala ngokulahla ukuzethemba kwawo eMoyeni Wesiprofetho.

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

I-Adventism iphindaphinda inqubo yokuvivinywa enezinyathelo ezintathu uWilliam Miller ahluleka kuyo. Kodwa izingelosi zilindele ukumvusa uMiller futhi zimthathe zimhambise ekhaya kuMsindisi wakhe. Kepha kuma-Adventist abamukela uphawu lwesilo, akuzona lezo zingelosi ezibalindele.

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

Ngiphindelelwe kaningi ukuthi okuhlangenwe nakho kwabantu bakaNkulunkulu esikhathini esedlule akufanele kubalwe njengamaqiniso afileyo. Asifanele ukuphatha umlando walezi zenzakalo njengokungathi siphatha i-almanac yonyaka odlule. Lowo mbhalo kufanele ugcinwe engqondweni, ngoba umlando uyophinda uziphinde. Publishing Ministry, 175.

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

Kungani sidinga ukukhumbula iSikhalo Saphakathi Kwamabili? Ngoba umlando uzophindwa. Kulo mlando, umlayezo ozodala ukuzamazama ngu-2520 no-2300; ngalokhu uyokhipha abantu emasontweni.

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

Kodwa ingabe lo mlando, Isimemezelo Saphakathi Nobusuku, empeleni uzophindwa futhi, noma uyizindaba zomlando nje kuphela? Qaphelani lesi sicaphuno esilandelayo:

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

Kukhona izwe elilele ebubini, ekukhohlisweni nasekudukisweni, emthunzini uqobo wokufa,—lilele, lilele. Ngubani ozwa umhelo womphefumulo wokuba alivuse? Yiliphi izwi elingalifinyelela? Ingqondo yami yasiwa esikhathini esizayo, lapho kuyokhishwa isibonakaliso. “Bhekani, uMyeni uyeza; phumani nimhlangabeze.” Kodwa abanye bayobe belibazisile ukuthola amafutha okugcwalisa kabusha izibani zabo, futhi sekuhambe isikhathi bayothola ukuthi isimilo, esimelwe ngamafutha, asidluliseki komunye. Review and Herald, February 11, 1896.

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

Lo mlando Wokukhalela Kwaphakathi Kwamabili uyaphindwa kuze kube yilelo nalelo gama.

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

UEllen White waqonda ukuthi u-2520 wawuyisiprofetho sesikhathi esisemthethweni nokuthi wasetshenziswa yiNkosi ukuletha isikhathi sokulibala, ukudumala okwadalela abantu isipiliyoni esabalungiselela ukuba bahambe ngokukholwa kanye noKristu bangene eNdaweni eNgcwele Kakhulu.

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

Asikazami okwamanje ukufakazela i-2520 eBhayibhelini. Kulesi sifundo seMibhebhe Emibili kaHabakuki, sifuna kuqala ukukuveza ngokusobala ukuthi u-Ellen White uyawasekela la mfundiso enqatshwa ubu-Adventisti namuhla; bese-ke singena esifundweni seBhayibheli.