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# The Book of Daniel - Number Fifty-Five

Incwadi kaDaniyeli - Inani Lamashumi Amahlanu Anesihlanu

Unveiling the Prophetic Tapestry: Gabriel’s Revelation to Daniel

Ukutyhilwa Kwelaphu Lobuprofeti: Isityhilelo sikaGabriyeli kuDaniyeli

Author

Jeff Pippenger

Published

January 19, 2024

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Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.

UGabriyeli weza kuDaniyeli emva kokuba efikile ekuqondeni iminyaka engamashumi asixhenxe yobukhoboka besiprofeto sikaYeremiya, nesifungo nesiqalekiso sikaMoses.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.

> Ngomnyaka wokuqala wokulawula kwakhe, mna Daniyeli ndaqonda ngeencwadi inani leminyaka, elafikayo ngalo ilizwi leNkosi kuYeremiya umprofeti, lokuba iya kuzizalisekisa iminyaka engamashumi asixhenxe ekuphanzisweni kweYerusalem. ... Ewe, onke amaSirayeli awugqithile umthetho wakho, ade ajika emke, ukuze angalithobeli ilizwi lakho; ngenxa yoko isiqalekiso siphalalisiwe phezu kwethu, nesifungo esibhaliweyo emthethweni kaMoses umkhonzi kaThixo, ngenxa yokuba sonile kuye. Yaye uwamisile amazwi akhe, awawathethayo nxamnye nathi, nxamnye nabagwebi bethu ababesigweba, ngokuzisa phezu kwethu ububi obukhulu; kuba phantsi kwezulu lonke akuzange kwenziwe okunje ngoko kwenziwayo phezu kweYerusalem. Njengoko kubhaliwe emthethweni kaMoses, bonke obu bubi bufikile phezu kwethu; sekunjalo asizange sithandaze phambi kweNkosi uThixo wethu, ukuze sibuye ezonweni zethu, siqonde inyaniso yakho. Ngenxa yoko iNkosi yabubek’ iliso ububi, yabuzisa phezu kwethu; kuba iNkosi uThixo wethu ililungisa kuyo yonke imisebenzi yayo eyenzayo; kuba asizange silithobele ilizwi layo. Daniyeli 9:2, 11–14.

The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.

Igama uDaniyeli awalisebenzisayo eliguqulelwe ngokuthi “isifungo,” lelona gama linye uMoses awalisebenzisayo eliguqulelwe ngokuthi “izihlandlo ezisixhenxe,” kwiLevitikus 26. USister White usazisa ukuba kwisahluko sesithoba, uDaniyeli wayefuna ukuqonda ubudlelwane obuphakathi kwexesha likaYeremiya leminyaka engamashumi asixhenxe nexesha lamakhulu amabini anamashumi amathathu eminyaka. UGabriyeli wayeyalelwe kwisahluko sesibhozo ukuba amenze uDaniyeli awuqonde umbono weentsuku ezingamawaka amabini anamakhulu amathathu, yaye uGabriyeli ugqibezela umsebenzi wakhe xa ebuyela kwisahluko sesithoba, aze azise uDaniyeli ukuba ahlule ngengqondo le mibono mibini ebingumxholo wezahluko zesixhenxe, zesibhozo kwanesesithoba. Le mibono mibini ingumxholo “wokwanda kolwazi” olwatyhilwayo ngowe-1798.

Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.

Iminyaka engamashumi asixhenxe kaYeremiya kunye “nesiqalekiso” sikaMoses zombini ziyimifuziselo “yamaxesha asixhenxe,” njengoko kumelwe “sisifungo” sikaMoses, kodwa uGabriyeli uza kubonisa ukwahlulwa kwexesha leminyaka engamawaka amabini anamakhulu amathathu. Linokwahlulwa ngokuchanekileyo kuphela xa ubudlelwane bombono (“chazon”) wokunyathelwa phantsi, nombono (“mareh”) wokubonakala, bohlulwa ngokuchanekileyo. UGabriyeli waqalisa ngokuchaza ukuba ixesha lovavanyo leminyaka engamakhulu amane anamashumi alithoba lanikelwa kumaYuda. Elo xesha lalinjalo kanye njengexesha leminyaka engamakhulu amane anamashumi alithoba lokuvukela elalizise iminyaka engamashumi asixhenxe yokuthinjwa.

The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.

Igama elithi “kumiselwe” kwindima yama-24 libhekisela kwixesha elisusela ekuphumezeni umthetho wesithathu ngo-457 BC, kude kube kukuxulutywa ngamatye kukaStefano ngo-34 AD, kodwa igama elithi “kumiselwe” kwiindima zama-26 nama-27 lichaza amagunya achithachithayo obuhedeni nobupopu.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> Kwaye emveni kweeveki ezingamashumi amathandathu anambini uMesiya uya kunqunyulwa, kodwa kungengakhe; nabantu benkosi eya kuza baya kuwutshabalalisa umzi nengcwele; nesiphelo sawo siya kuba ngogutyulo olunjengonogumbe, kude kuse ekupheleni kwemfazwe kumiselwe ukuphanziswa. Yena uya kuqinisa umnqophiso nabaninzi iveki enye; embindini weveki uya kuphelisa idini nomnikelo, ngenxa yokwanda kwamasikizi uya kuwenza ube yinkangala, kude kube sekuphelisweni; yaye okumiselweyo kuya kuthululwa phezu kwenkangala. Daniyeli 9:26, 27.

Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.

UGabriyeli uxelela uDaniyeli ukuba “emva kokuba” “uMesiya” “enqunyiwe,” “abantu benkosi eya kuza baya kusitshabalalisa isixeko nendlu engcwele.” IRoma yobuhedeni yatshabalalisa “isixeko nendlu engcwele” ekungqingweni okwathabatha kanye iminyaka emithathu nesiqingatha ukususela ngonyaka wama-66 ukuya kowama-70 AD. UGabriyeli uchaza ukuba “isiphelo semfazwe” siya kuba “njengomkhukula,” nokuba imfazwe iya kubandakanya “iintshabalalo.” Imfazwe eyenziwa nxamnye neYerusalem nendlu engcwele yayikukunyathelwa phantsi okwafezekiswa bubuhedeni nobupopu. Amandla obuhedeni awayeza kutshabalalisa iYerusalem ekuqaleni yayiyiBhabheli, kodwa amandla obuhedeni awayeza kuyitshabalalisa emva kokubethelelwa emnqamlezweni koMesiya yayiyiRoma yobuhedeni. Kodwa imfazwe nxamnye nendlu engcwele nomkhosi yafezekiswa ngamandla amabini atshabalalisayo, yaye eyesibini kula mandla mabini atshabalalisayo eZibhalweni bubupopu.

The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.

Ubupapa bungamandla obumelwe “njengesibetho esiphuphuma sityhutyha,” bungamandla akwivesi yamashumi amane kaDaniyeli ishumi elinanye, “aphuphuma adlule.” Ukunyathelwa phantsi kweYerusalem okwaba nesiqalo ngaseBhabheli, kwaza kwaqhubeka ngohlanga lwentsimbi olwaluthetha amazwi antsokothileyo njengoko lumelwe nguMoses kwiDuteronomi, kwalandelwa bubupapa. Kude kube sekupheleni kokunyathelwa phantsi “kweziphangalalo” kwakukho “oko kumisiweyo.” Kwivesi yamashumi amabini anesixhenxe, uKristu uyawuqinisa umnqophiso nabaninzi iveki enye. Embindini waloo veki, inkqubo yemibingelelo yasemhlabeni yayiza kupheliswa njengoko uKristu wayeqalisa ulungiselelo lwakhe lobubingeleli obukhulu engcweleni yasezulwini. Ngenxa yokungathobeli kwamaYuda ngexesha lovavanyo olwalunqunyulwe lwabekelwa wona, ingcwele nesixeko zaziza kwenziwa ziphanzile kwakhona.

The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.

Ivesi ithi, “ngenxa yokwanda kwezinto ezinezothe uya kulenza libe yinkangala, kude kuse ekupheleni, yaye oko kumiselweyo kuya kuthululwa phezu kwaleyo nkangala.” Xa amaYuda ekugqibeleni ayizalisa indebe yexesha lawo lovavanyo yada yaphuphuma, isixeko nengcwele zaziya kuba yinkangala kude kube sekupheleni kwemfazwe. “Ekupheleni” kokunyathelwa phantsi ngonyawo ngo-1798, kwakusele “kumiselwe” ukuba ubupopu buya kwamkela inxeba elibulalayo. Emva koko isixeko nengcwele zaziya kubuyiselwa zize zakhiwe kwakhona, njengoko kwakumelwe ngumfuziselo xa amaYuda ephuma eBhabheli yokoqobo phantsi kwemimiselo emithathu.

Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.

Kude kube sekuzalisekeni kwaloo mfazwe iYerusalem yayimele inyathelwe phantsi ngamandla obupapa. Amaxesha esiprofeto enza izigaba ezahlukeneyo ngaphakathi kweminyaka engamawaka amabini anamakhulu amathathu anokuqondwa ngokuchanekileyo kuphela xa ulwalamano lombono wokunyathelwa phantsi weminyaka engamashumi asixhenxe luqondwa ngokunxulumene nombono wokubuyiselwa kwengcwele nomkhosi. Ukwala umbono wokusasazwa kwesiqalekiso sikaMoses kukwala umbono wokuhlanganiswa. Umbono weminyaka engamashumi asixhenxe ngumbono wokusasazwa. Umbono weminyaka engamawaka amabini anamakhulu amathathu ngumbono wokuhlanganiswa. Umbono weminyaka engamashumi asixhenxe ngumbono we-“chazon” wokusasazwa, yaye umbono weminyaka engamawaka amabini anamakhulu amathathu ngumbono we-“mareh” wokuhlanganiswa.

> What therefore God hath joined together, let not man put asunder. Mark 10:9.

> Ngoko ke oko uThixo akumanyileyo, makungahlukaniswa ngumntu. Marko 10:9.

The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.

Le mibono mibini idityaniswe ndawonye ngokwesiprofeto, yaye ukwala omnye kukwala yomibini. Le nyaniso ibonisa ukuba, nangona ubu-Adventism busithi buyasigcina isiprofeto seminyaka engamawaka amabini anamakhulu amathathu, buyilahlile intsika esembindini yobu-Adventism, kanye njengoko ngokuqinisekileyo bayilahla “amaxesha asixhenxe” ngowe-1863. AmaYuda akazange na athi agcina umthetho kaThixo? UIsrayeli wamandulo akazange na avume ukuba ukhangele uMesiya? Ukuvuma akunantsingiselo ukuba akuxhasi iLizwi likaThixo.

The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.

Ekugqibeleni amaMillerite achonga umhla wama-22 ku-Oktobha, 1844, njengokuphela kwexesha leentsuku ezingamawaka amabini anamakhulu amathathu, kodwa ukuqonda kwawo kwakulinganiselwe. Kwada kwasemva kokudana okukhulu apho ukukhanya kwafika ngokubhekisele kwingcwele yasezulwini nokubonakala kukaKristu eNdalweni eNgcwele Kakhulu ngaloo mhla. Kwada kwasemva kwaloo mhla apho ayibona khona isigidimi sengelosi yesithathu nomthetho kaThixo.

The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.

INkosi yayenqwenela ukwandisa ukukhanya kwesiprofeto okunxulunyaniswa neminyaka engamawaka amabini anamakhulu amathathu, yaye ngowe-1856, yavula umnyango wokukhanya olungakumbi, yaza kwiminyaka esixhenxe elandelayo ubu-Adventism bawuvala loo mnyango. Akuzange kube semva koSeptemba 11, 2001, apho iNkosi yakhokela abafundi besiprofeto ukuba babuyele kumanqaku kaHiram Edson, kwaza ukukhanya “kwamaxesha asixhenxe” kwaphinda kwaqalisa ukwanda.

Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.

Ngokwala ukubona unxulumano phakathi kwesiprofeto seminyaka engamakhulu amabini anamashumi amathathu anesithoba kunye nesiprofeto seminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini, ubu-Adventist bafikelela ekuqondeni umhla wama-22 ka-Oktobha 1844 ngendlela emfutshane nengaphelelanga.

Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.

Xa uS. S. Snow wayimisela ngokuqinisekileyo umhla wokubethelelwa emnqamlezweni, umhla wama-22 ku-Oktobha, 1844, waqinisekiswa.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:25–27.

> Yazi ke ngoko, uqonde, ukuba ukususela ekuphumeni komyalelo wokubuyisela nowokwakha iYerusalem kude kuse kuMesiya iNkosana, kuya kubakho iiveki ezisixhenxe, neeveki ezingamashumi amathandathu anesibini; isitalato siya kwakhiwa kwakhona, nodonga ngokunjalo, nakumaxesha enkathazo. Emva kweeveki ezingamashumi amathandathu anesibini uMesiya uya kunqunyulwa, kodwa kungengakhe; nabantu benkosana eza kuza baya kuwutshabalalisa umzi nengcwele; isiphelo sawo siya kuba ngonjengomkhukula, kude kuse esiphelweni semfazwe kumiselwe iintshabalalo. Yena uya kuqinisa umnqophiso nabaninzi iveki enye; yaye phakathi evekini uya kubangela ukuba idini nomnikelo kuphele, yaye ngenxa yokwanda kwamasikizi uya kuwenza ube yinkangala, kude kuse ekuzalisekeni, yaye oko kumiselweyo kuya kuthululelwa phezu kwenkangala. Daniyeli 9:25–27.

The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.

AmaMillerite awuqonda umhla ochanekileyo wokubethelelwa emnqamlezweni, kwaza ke kwachongwa ukuphela kwexesha leminyaka engamawaka amabini anamakhulu amathathu. “Ukunqunyulwa kukaMesiya” “esazulwini seveki,” apho uKristu waqinisekisa “umnqophiso” ngenxa yokuba amaYuda ayizalisa indebe yawo yexesha lovavanyo de yaphelela phezulu, njengoko kumelwe “kukwanda kwezinto ezinezothe,” nako kwachongwa. Umnqamlezo waba luphawu lwembali olwalubalulekile ekuqondweni komyalezo weSikhalo Sasezinzulwini Zobusuku.

In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”

Nangona kwakukho ukukhanya okwakufumaneka kwezo ndima zavelisa ukubonakaliswa okunamandla kangaka kwamandla kaThixo, amaMillerite akazange afikelele ekuqondeni ezo ndima okwakumelwe ngumnqweno kaDaniyeli wokuqonda ubudlelwane phakathi kwemibono emibini. Iveki apho uKristu waqinisekisa umnqophiso yahlulwa yangamacandelo amabini, athe uDade White kamva wawachaza njengemele ulungiselelo lobuqu lukaKristu lweminyaka emithathu enesiqingatha, lulandelwa lulungiselelo lwakhe njengoko lwalumelwe ngabafundi. Babona ukuba umqondiso wembali womnqamlezo waba yintsika yokuxhasa ukuqinisekiswa komhla wama-22 Oktobha 1844, kodwa abazange babone ukuba wawumela kananjalo umbindi wamaxesha amabini afanayo eminyaka emithathu enesiqingatha, yaye ngaloo ndlela wawumela “amaxesha asixhenxe,” athe uThixo ngoMoses wawabiza ngokuba “yingxabano yomnqophiso wakhe.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Ndiya kuthi nam ndihambe ngokuchasene nani, ndinibethe ndiphindaphinde izihlandlo ezisixhenxe ngenxa yezono zenu. Ndobazisela ikrele phezu kwenu, eliya kuphindezela impikiswano yomnqophiso wam; yaye xa nithe nahlanganisana phakathi kwemizi yenu, ndiya kuthumela indyikitya yokufa phakathi kwenu; ninikelwe esandleni sotshaba. Levitikus 26:24, 25.

When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.

Xa uKristu wayeqinisa umnqophiso nabaninzi, yayingumnqophiso lowo awayenengxabano ngawo namaYuda angathobeliyo. “Ingxabano yomnqophiso wakhe,” yaqala ngo-723 BC, xa ama-Asiriya athimba ubukumkani basemantla, aza ke kangangeentsuku zesiprofeto eziliwaka elinamakhulu amabini anamashumi amathandathu, ubuhedeni bayinyhasha iSirayeli yokoqobo. Oko kunyhashwa kwalandelwa ke zezinye iintsuku zesiprofeto eziliwaka elinamakhulu amabini anamashumi amathandathu, zobupopu bunyathela iSirayeli yokomoya.

The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.

Iveki yesiprofeto uKristu awaqinisa ngalo umnqophiso, ekuzalisekeni kombono weminyaka engamawaka amabini anamakhulu amathathu, nayo yamela umbono weminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini. AmaMillerite aqonda ngokwaneleyo isiprofeto seminyaka engamawaka amabini anamakhulu amathathu ukuze avakalise ngokuchanekileyo isigidimi soKhalelo lwasezinzulwini zobusuku, kodwa akhetha ukwala inxalenye yokukhanya eyayijoliswe ukuba idluliselwe kukuchazwa kukaGabriyeli kwisahluko sesithoba.

Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.

UGabriyeli wayalele uDaniyeli ukuba ahlule ngokufanelekileyo (engqondweni awahlule) loo mibono mibini, emelwe njenge “matter” kunye “vision,” yaye ekuzalisekisweni kweso siluleko uDade White uyasazisa ukuba lo yayiyeyona nto kanye yayimthwalisa umthwalo uDaniyeli njengoko wayezama ukuqonda ubudlelane beeveki ezingamashumi asixhenxe (uphawu “lwamaxesha asixhenxe”), kunye neminyaka engamawaka amabini anamakhulu amathathu.

Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.

Ukuchaswa kwama-Adventist “kwamaxesha asixhenxe” kwabafaka kwindawo apho babengenako ukuqonda ukuba ixesha lokuqala leminyaka engamakhulu amane anamashumi alithoba, elalinqanyulwe kwiminyaka engamawaka amabini anamakhulu amathathu, lalimela imvukelo yomnqophiso uMoses ayichaza njengokuthi “ingxabano yomnqophiso wakhe”.

They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.

Bakwathintelwa kananjalo ekuqondeni ukuba ukubethelelwa emnqamlezweni phakathi kweveki akuzange kwenze ngaphezu kokuchonga nje umhla, kuba kwachonga kanye owona mbindi wembambano kaKristu nokungathobeli kukaSirayeli ngegazi lomnqophiso. Babengaboni inyaniso yokuba igazi elaphalazelwa abaninzi emnqamlezweni, elaliqinisekisa umnqophiso wakhe, laliqinisekisa kananjalo umnqophiso obekwe phambili kwiLevitikus amashumi amabini anesihlanu namashumi amabini anesithandathu.

Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.

AmaSirayeli amandulo azibophelela kumnqophiso apho awawuchaza khona umnqophiso njengokuvakalisa kwawo ukuthi, “konke athe uYehova wakuthetha, siya kukwenza,” engazi konke konke ukuba umnqophiso uKristu awayewunikezela wawufuna ukuba umthetho waKhe ubhalwe entliziyweni. Ingcaciso yawo eyayiyeyobuFarisi ngemimiselo yomnqophiso yawathintela ekuwuqondeni nasekuwamkeleni umnqophiso oyinyaniso.

Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.

UYuda lwanamhlanje luye lwawuchaza umnqamlezo wegazi embindini weveki ngamabinzana abangela kwaloo bumfama kuYuda lwanamhlanje obabuphezu koYuda lwakudala xa balahla uMesiya baza babhengeza ukuba babengenakumkani ngaphandle kukaKesare.

Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.

UIsrayeli wanamhlanje uyimfama enyanisweni yokuba imbali uGabriyeli awayichazela uDaniyeli ayiquki nje kuphela ukuqinisekiswa komnqophiso, kodwa ikwaquka nokuchithachithwa okuziswa phezu kwabo balahlayo loo mnqophiso; kuba ezi ndinyana zibonisa ukuba iRoma yobuhedeni (inkosana eyayiza kuza) yayiza kutshabalalisa isixeko nengcwele, kwanokuba kwada kwasekupheleni kwemfazwe (eyayinyathela phantsi ingcwele nomkhosi) “iincithakalo,” kwisininzi, zazimiselwe.

In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.

Kwimbali apho uKristu waphalaza igazi lakhe ukuze aqinise umnqophiso nabaninzi, amagunya amabini atshabalalisayo eRoma yobuhedeni neyobuPopu achongwa ngokukodwa. Igazi elaphalazwa emnqamlezweni lilo uKristu alizisa kwingcwele yasezulwini, yaye lingumqondiso womsebenzi waKhe omelwayo ngumbono we-“mareh” weminyaka engamawaka amabini anamakhulu amathathu. Loo mbali ilukelwe kunye nembali yombono we-“chazon” weminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, njengoko imelwe ngala magunya mabini atshabalalisayo awayeza kunyhasha ingcwele nomkhosi.

The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.

Iinyaniso ezamelwa ephupheni likaMiller njengeejuwele zazikhanya njengelanga, kodwa zazingagqibelelanga. Ngemihla yokugqibela, xa iSikhalo Sasezinzulwini Zobusuku siphindwa ngokweleta ngqo, ezo juwele kanye ziya kufakwa kwibhokisi entsha, enkulu ngakumbi, ngu“Ndoda Yebhrashi Yothuli”, zize ngoko zikhanye ngokuphindwe kalishumi ngaphezu kokuba zazinjalo ekuqaleni. Ziba luvavanyo lomyalezo wokugqibela weSikhalo Sasezinzulwini Zobusuku. Ezo juwele zachongwa ngokukodwa ngamangqina amabini aprofetiweyo nguHabakuki, njengeetafile. Xa ezi tafile zimbini zeetshathi zoovulindlela zika-1843 neka-1850 zibekwa phezu kwenye “umgca phezu komgca”, iijuwele zikaMiller zichongwa ngokukodwa, yaye ngokwenjenjalo ezo juwele zimela umyalezo weSikhalo sokugqibela Sasezinzulwini Zobusuku.

Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.

Uninzi lweenyaniso ezikwezo tshathi zimbini luyimizobo yeziprofeto ezazalisekiswa phambi ko-1844, njengokuchongwa kwamarhamncwa akuDaniyeli isixhenxe nesisibhozo. Umfanekiso kaDaniyeli isibini ubonisiwe. Ingxoxo yokuba ngaba yiRoma okanye nguAntiochus Epiphanes emisa umbono ikho apho. Ukudana kokuqala nexesha lokulibala likaHabakuki nelamantombi alishumi likho apho. Ukufika kwengelosi yesithathu kukho apho, kwakunye nengcwele yasezulwini. “Imihla ngemihla” njengophawu lobuhedeni ikho apho. Kanti ke, ooYeha abathathu bamaSilamsi bakho apho. Xa zidityanisiwe, ezi tshathi zimela umzekeliso “wokwanda kolwazi” okwenzekayo xa iNgonyama yesizwe sakwaYuda ivula amatywina enyaniso yesiprofeto.

As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.

Njengoko sisondela ekupheleni kokuqwalasela kwethu umbono woMlambo iUlai njengomfuziselo wolwazi lwesiprofeto olwatyhilwayo ngexesha lesiphelo ngo-1798, olwakhula lwaza lwenza amatye anqabileyo ebhokisini entsha, enkulu ngakumbi, ephupheni likaWilliam Miller, siya kuphinda siqwalasele iinyaniso zobuMillerite ezazingagqitywanga kwimbali yabo. Ezinye zashiywa zikwimeko yokungagqitywa ngenxa yexesha lembali ababebephila kulo abaMillerite, kanti ezinye zashiywa zingagqitywanga ngenxa yokungathobeli kwabo babengavumanga ukuhambisana nokukhanya okuqhubela phambili kwengelosi yesithathu.

We will continue these things in the next article.

Siya kuqhubekeka ngezi zinto kwinqaku elilandelayo.

> “Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.

> “Abo uThixo abathumileyo benomyalezo ngabantu nje kuphela, kodwa unjani na umlinganiswa womyalezo abawuphetheyo? Ningazama na ukutyeka kuwo, okanye niwuthabathele phantsi, loo milumkiso, ngenxa yokuba uThixo engazange acebisane nani ngoko kwakunokukhethwa? UThixo ubiza amadoda aya kuthetha, aya kukhwaza kakhulu angayeki. UThixo ubamisile abathunywa bakhe ukuze benze umsebenzi wakhe wesi sihlandlo. Abanye baye bajika bemka kumyalezo wobulungisa bukaKristu ukuze bagxeke amadoda neziphene zawo, ngenxa yokuba engawutsho umyalezo wenyaniso ngalo lonke ubabalo nokucokiswa obunqwenelekayo. Banenzondelelo egqithisileyo, banyaniseke ngokugqithiseleyo, bathetha ngokuqiniseka okugqithisileyo, yaye ngaloo ndlela umyalezo obuya kuzisa ukuphiliswa nobomi nentuthuzelo kwimiphefumlo emininzi ediniweyo necinezelekileyo, uyathintelwa ngomlinganiselo othile; kuba kanye ngokwelo qondo amadoda anempembelelo evala ezawo iintliziyo aze amise ezawo iintando ngokuchasene noko kuthethwe nguThixo, aya kufuna ukususa ilitha lokukhanya kwabo bebelangazelela yaye bethandazela ukukhanya namandla ahlaziyayo. UKristu uzibhale zonke iintetho ezinzima, ezinekratshi, nezidelelayo, ezithethwe ngokuchasene nabakhonzi bakhe, ngokungathi zithethwe ngokuchasene naye ngokwakhe.”

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.

> “Isigidimi sengelosi yesithathu asiyi kuqondwa, ukukhanya okuya kuwukhanyisela umhlaba ngozuko lwako kuya kubizwa ngokuba kukukhanya kobuxoki ngabo bangavumiyo ukuhamba eluzukweni lwaso oluqhubela phambili. Umsebenzi obunokwenziwa uya kushiywa ungenziwanga ngabo bayalayo inyaniso, ngenxa yokungakholwa kwabo. Siyanicenga nina bachasene nokukhanya kwenyaniso, ukuba niphume endleleni yabantu bakaThixo. Makukhanye phezu kwabo ukukhanya okuthunyelwe liZulu ngemitha ecacileyo nezinzileyo. UThixo unibambe nina enifikelwe koku kukhanya, ninoxanduva ngendlela enikusebenzisa ngayo. Abo bangayi kuva baya kubekwa ityala; kuba inyaniso ibekwe kufikeleleko lwabo, kodwa bawadelela amathuba abo namalungelo abo. Imiyalezo ethwele iziqinisekiso zobuthixo ithunyelwe kubantu bakaThixo; uzuko, ubungangamsha, nobulungisa bukaKristu, obuzaliswe kukulunga nenyaniso, bubekiwe phambi kwabo; ukuzala kobuThixo kuYesu Kristu kubonakalisiwe phakathi kwethu ngobuhle nangobumnandi, ukuze kutsalwe bonke abo iintliziyo zabo zingavalwanga lucalucalulo. Siyazi ukuba uThixo usebenzile phakathi kwethu. Sibabonile abantu bejika esonweni baye ebulungiseni. Silubonile ukholo luvuselelwa ezintliziyweni zabazisoleyo. Siya kufana na neengqondi ezinesifo seqhenqa ezahlanjululwayo ezahamba ngendlela yazo, kwabuya ibe mnye kuphela ukunika uzuko kuThixo? Makhe endaweni yoko sixele ngobulunga bakhe, size sidumise uThixo ngentliziyo, ngosiba, nangelizwi.” Review and Herald, May 27, 1890.

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