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# The Book of Daniel - Number Eighty-Two

Incwadi kaDaniyeli — Inani Lamashumi Asibhozo anesibini

Unveiling the Prophetic Puzzle: Understanding the History of Daniel 11 and the Significance of the Daily in Adventism

Ukutyhila Iphazili Lesiprofeto: Ukuqonda Imbali kaDaniyeli 11 Nokubaluleka koMbingelelo Wemihla Ngemihla kubu-Adventism

Author

Jeff Pippenger

Published

February 15, 2024

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After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”

Emva kokuba sihlolisise imbali ukusukela ngowe-1863 de kuse kwixesha lesiphelo ngowe-1989, kumxholo wamanyala amane kaHezekile isahluko sesibhozo, amele izizukulwana ezine zobu-Adventist, siya kuthi sijike ingqalelo yethu ekwandeni kolwazi olwatyhilwayo ngowe-1989. Oko kwanda kolwazi kwakungokuphathelele kwiindinyana ezintandathu zokugqibela zikaDaniyeli isahluko seshumi elinanye. Ngowe-1989, iqela lethu elincinane lokufunda iSabatha lafumanisa imigca yohlaziyo yesiprofeto seBhayibhile, iFuture for America edla ngokubhekisa kuyo, nebumisela ulandelelwano lweziganeko kuwo wonke umgca wohlaziyo, nto leyo ethi ke yona inike umfundi wesiprofeto amandla okusebenzisa indlela yemvula yasemva ethi “umgca phezu komgca.”

Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.

Kwiminyaka embalwa elandelayo (1992), ndandisele ndibhale iphepha elalithetha ngeevesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye. Elo phepha lalibhalelwe ukwaneliseka kwam ngokwam, kuba ndandingenaso isakhono okanye injongo yokusasaza olo phononongo esidlangalaleni. Ngowe-1994, elo phepha lafikelela kwinkonzo ezixhasayo yama-Adventist, yaye ngowe-1995, uthotho lwamanqaku alishumi elinanye athetha ngeevesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, lwapapashwa kwimagazini ephuma inyanga nenyanga eyayiveliswa yile nkonzo. Zimbalwa kuphela izalathiso ezicacileyo kuDaniyeli ishumi elinanye kwimibhalo yoMoya wesiProfeto, yaye eyona ibalulekileyo kuzo zonke yaba yingxoxo esembindini eqinisekisa ukunyaniseka kokusetyenziswa endakubekayo ngokuphathelele kwezo vesi.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> “Asinaxesha lakulahlekelwa. Amaxesha enkathazo aphambi kwethu. Ihlabathi liphazanyiswa ngumoya wemfazwe. Kungekudala imiboniso yenkathazo ethethwe ziziprofeto iya kwenzeka. Isiprofeto esikwisahluko seshumi elinanye sikaDaniyeli sesiphantse safikelela ekuzalisekeni kwaso ngokupheleleyo. Inxalenye enkulu yembali eyenzekileyo ekuzalisekisweni kwesi siprofeto iya kuphindwa. Kwindinyana yamashumi amathathu kukhankanywa amandla aya ‘kuba buhlungu, [Daniel 11:30–36 quoted.]”

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Iziganeko ezifanayo nezo zichazwe kula mazwi ziya kwenzeka.” Manuscript Releases, number 13, 394.

Sister White is clear that 1798, is the “time of the end.”

UDade White ucacile ukuba u-1798 “lixesha lesiphelo.”

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Kodwa ngexesha lokuphela, utsho umprofeti, ‘Baninzi abaya kuhambahamba, nolwazi lwandiswe.’ Daniyeli 12:4.... Ukususela ngowe-1798 incwadi kaDaniyeli iye yatyhilwa, ulwazi lweziprofeto lwandile, yaye abaninzi baye bavakalisa isigidimi esinzulu somgwebo osondeleyo.” Imbambano Enkulu, 356.

Verse forty of Daniel eleven begins with, “And at the time of the end.”

Ivesi yamashumi amane kuDaniyeli ishumi elinanye iqala ngala mazwi, “Yaye ngexesha lesiphelo.”

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Kwaye ngexesha lokuphela ukumkani wasezantsi uya kumhlasela; aze ukumkani wasemantla amhlasele njengesaqhwithi, eneenqwelo zokulwa, nabakhweli bamahashe, neenqanawa ezininzi; angene emazweni, aphuphume aze agqithe. Daniyeli 11:40.

It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.

Kucacile, kwanangenkxaso ethe ngqo yoMoya wesiprofeto, ukuba ivesi yamashumi amane iphawula ukuqala kolandelelwano lweziganeko ezaqala ngowe-1798. Ezo ziganeko zikhokelela ekuvalweni kwexesha lovavanyo loluntu, kuba ivesi yokuqala yesahluko seshumi elinesibini sikaDaniyeli ithi, “And at that time shall Michael stand up,” yaye uDade White ucacisa ngokucacileyo ukuba xa uMikayeli esukuma, ixesha lovavanyo loluntu liyavalwa.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘Ngelo xesha uMikayeli uya kusukuma, iNkosana enkulu emele abantwana babantu bakowenu; yaye kuya kubakho ixesha lembandezelo elingazange libekho ukususela oko kwabakho uhlanga kwada kwesa xesha: yaye ngelo xesha abantu bakowenu baya kusindiswa, bonke abo baya kufunyanwa bebhaliwe encwadini.’ Daniyeli 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Xa umyalezo wengelosi yesithathu uvalwa, inceba ayisabameli abemi bomhlaba abanetyala. Abantu bakaThixo bawugqibile umsebenzi wabo. Bamkele ‘imvula yamva,’ ‘ukuhlaziyeka okuvela ebusweni beNkosi,’ yaye balungiselwe iyure yovavanyo ephambi kwabo. Iingelosi zikhawuleza zisiya ngapha nangapha ezulwini. Ingelosi ebuyayo ivela emhlabeni yazisa ukuba umsebenzi wayo ugqityiwe; uvavanyo lokugqibela luzisiwe phezu kwehlabathi, yaye bonke abo bazibonakalise benyanisekile kwimimiselo yobuthixo bamkele ‘itywina loThixo ophilayo.’ Emva koko uYesu uyayeka inkonzo yaKhe yokuthethelela kwingcwele ephezulu. Uphakamisa izandla zaKhe aze ngelizwi elikhulu athi, ‘Kugqityiwe;’ yaye wonke umkhosi weengelosi ubeka phantsi izithsaba zawo xa Esenza eso saziso sinzulu: ‘Ongenabulungisa makaqhubeke engenabulungisa: nalowo ungcolileyo makaqhubeke engcolile: nalowo ulilungisa makaqhubeke elilungisa: nalowo ungcwele makaqhubeke engcwele.’ ISityhilelo 22:11. Yonke imeko igqityiwe, nokuba yeyobomi okanye yeyokufa.” Imbambano Enkulu, 613.

Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.

Ivesi yamashumi mane kaDaniyeli ishumi elinanye iqala ngowe-1798, yaye kwivesi yamashumi mane anesihlanu, xa ukumkani wasemantla (ubupopu) efika esiphelweni sakhe kungekho namnye wokumnceda, ixesha lokuvavanywa kwabantu liyavalwa; kuba ivesi elandelayo ithi, “Kwaye ngelo xesha,” ngaloo ndlela ichaza “ixesha” elimelwe kwivesi engaphambili, enguDaniyeli ishumi elinanye ivesi yamashumi mane anesihlanu. Ukumkani wasemantla (ubupopu) ufika esiphelweni sakhe ekupheleni kwexesha lokuvavanywa kwabantu.

Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.

Ngoko ke, imbali yeevesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye ichaza uthotho lweziganeko oluqala ngowe-1798 luze luphele ekuvalweni kwexesha lovavanyo lomntu. Xa uDade White wayesaphila, u-1798 ngokucacileyo wayesele ukwimbali yakhe edlulileyo. Xa wathi “isiprofeto esikwisahluko seshumi elinanye sikaDaniyeli sele siphantse safikelela ekuzalisekeni kwaso okupheleleyo,” unokube ebhekisa kuphela kwimbali eyenzeka emva kowe-1798, nangaphambi kokuba uMikayeli asukume. Emva koko ucacisa ngokukodwa esithi “ininzi yembali ethe yenzeka ekuzalisekeni kwesi siprofeto iya kuphindwa,” ngaloo ndlela efundisa umfundi wesiprofeto ukuba imbali yokugqibela kaDaniyeli ishumi elinanye, “esele iphantse yafikelela ekuzalisekeni kwayo okupheleleyo,” iye yamiselwa ngomfuziselo kwezinye iindawo zembali ezibekwe kwisahluko seshumi elinanye sikaDaniyeli.

Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.

Akuba nje egxininisile eso sitshixo sesiprofeto esibaluleke kakhulu, aze acaphule iindinyana zamashumi amathathu ukuya kumashumi amathathu anesithandathu, aze athi, “Iziganeko ezifanayo nezo zichazwe kula mazwi ziya kwenzeka.” Uvuselelo lwanika isitshixo kwabo bafundi besiprofeto babenqwenela ukuqonda ukuzaliseka kokugqibela kukaDaniyeli ishumi elinanye. Isitshixo sasikukuba imbali yeendinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, yayihambelana nembali emelwe kwiindinyana zamashumi amathathu ukuya kumashumi amathathu anesithandathu. Kukho intabalala yokukhanya ephuma kwesi sityhilelo, kodwa into efuna ukuqwalaselwa apha kukuba kwindinyana yamashumi amathathu ananye kaDaniyeli ishumi elinanye, “okwemihla ngemihla,” kuyasuswa.

To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”

Ukuze kuqondwe ngokuchanekileyo imbali ebonakalisa ulandelelwano lweziganeko ezikhokelela ekuvalweni kwexesha lokuvavanywa kwabantu, umfundi wesiprofeto umele abe nokuqonda okuchanekileyo “kokwemihla ngemihla.” Ukuba indima yendinyana yamashumi amathathu ananye ichaza ukususwa kobulungiseleli bukaKristu engcweleni, okanye ukuba ichaza ukususwa kobuhedeni, kubaluleke ngokugqithisileyo ukuqonda oko, ukuba unqwenela ukuqonda ngokuchanekileyo imbali ehambelanayo athe uDade White wathetha ngayo xa wabhala, “Imiboniso efana nale ichazwe kula mazwi iya kwenzeka.”

Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.

Kambe ke, ubu-Adventism baseLawodike abuzange baqaphele ukuzaliseka kwendinyana yamashumi amane kaDaniyeli ishumi elinanye njengokuchonga ukuwa kweSoviet Union ngowe-1989, kodwa le ndinyana iyazichonga ezo ziganeko kanye. Kubo abo babenqwenela ukuqonda ngokuchanekileyo ukwanda kolwazi lwesiprofeto olafikayo ngokuzaliseka kwendinyana yamashumi amane ngowe-1989, ukuqonda okuchanekileyo “kwedini lemihla ngemihla,” kwaza kwaba yinyaniso yangoku. Kwisigaba sokuqala senkulungwane yamashumi amabini, olo qonda luchanekileyo lwalubalulekile, kuba lwaluyinxalenye ebalulekileyo yeenyaniso ezisisiseko awazisebenzisayo uYehova ngoWilliam Miller ukuze azimise.

But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.

Kodwa ke, ngexesha leminyaka elishumi nesiqingatha yokuqala yenkulungwane yama-20, imbono yobuprotestanti kaSathana ethi “imihla ngemihla” imele umsebenzi kaKristu osendlwini yakhe engcwele yayiyimbono eyayixhaswa ligcuntswana, yaye kwakungafanelekanga ukuvumela impikiswano ngenyaniso yokuba “imihla ngemihla” iluphawu lobuhedeni nokuba iqale nokuyiqala. Yiyo loo nto niya kuva kubahlaziyi bembali bamaLawodike ukuba umxholo othi “imihla ngemihla” “awufanele wenziwe umbuzo wovavanyo,” okanye ukuba “umxholo ‘wemihla ngemihla’ awufanele uxhokonxwe.” Into abahlaziyi abasoloko beyishiya xa bekhokela abangafundanga kule ngxoxo ikhethekileyo, sisiqinisekiso esasisoloko sibekwa kulo mbandela yimpembelelo ephefumlelweyo. Isiqendu esilandelayo sibhekiswe kuMdala uHaskell.

Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”

UMdala Haskell wayekhokela ukhuseleko lokuqonda okuchanekileyo “kwemihla ngemihla,” ngokuchasene nohlaselo lukaPrescott noDaniells kwishumi lokuqala nelesibini leminyaka yamashumi amabini. Qaphelani ngenyameko, kuba uDade White akaze achaze ukuba ukuqonda kukaHaskell “kwemihla ngemihla” kwakungachanekanga; usuke nje amyalela ukuba angavumeli loo ngxokozelo iqhubeke, kuba iNkosi yayingafuni ukunika iqonga eliqhubekayo kwiintshaba zenyaniso (uPrescott noDaniells), ukuze ziqhubeke zityhala imfundiso yazo yobuxoki. Kule ndawo uHaskell uyakhalinyelwa ngenxa “yetshathi,” yaye itshathi ekubhekiswa kuyo yitshathi ka-1843. UHaskell wayevelise kwakhona itshathi ka-1843 ukuze ibe lingqina kuloo mpikiswano. Kodwa akazange ayivelise kwakhona nje kuphela, wabeka nasezantsi kwetshathi eso sicatshulwa sivela kuDade White, apho athi khona, “itshathi ka-1843 yalathiswa sisandla seNkosi yaye ayifanele kuguqulwa.” Njengoko nifunda esi sicatshulwa, balani izihlandlo athi ngazo, “ngeli xesha.”

> “‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’

> “‘Ndiyalelwa ukuba nditsho kuni, Malingabikho mibuzo iphakanyiswayo ngeli xesha kwi-Review eya kuba nomkhwa wokuphazamisa iingqondo.... Asinalo ixesha ngoku lokungena kwiimpikiswano ezingeyomfuneko, kodwa sifanele ngokunyanisekileyo ukuqwalasela imfuneko yokufuna iNkosi ukuze kubekho uguquko lokwenyaniso lwentliziyo nobomi. Kufanele kwenziwe iinzame ezizinzileyo zokuzuza ukungcwaliswa komphefumlo nengqondo.’”

> “I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.

> “Ndinikwe izilumkiso malunga nesidingo sokuba sigcine umanyano oluqinileyo. Lo ngumcimbi obalulekileyo kuthi ngeli xesha. Njengabantu ngabanye kufuneka senze ngononophelo olukhulu.

> “I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.

> “Ndambhalela uMdala uPrescott, ndimxelela ukuba umele aqaphele kakhulu angangenisi kwi-Review izifundo ezinokubonakala zibonisa iimpazamo kumava ethu exesha elidlulileyo. Ndamxelela ukuba lo mba akholelwa ukuba kwenziwa impazamo kuwo awusiyo umbuzo obalulekileyo, nokuba, ukuba unokunikwa ukubalaseliswa ngoku, iintshaba zethu ziya kuwusebenzisa olo thuba, zize zenze intaba ngento encinane.

> “To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.

> “Kuwe kwakhona ndithi lo mbandela [ISAZISI SE-“NQO” SIKADANIYELI 8.] makangavuswa ngeli xesha. Hayi, mzalwana wam, ndivakalelwa kukuba kweli qhina lembali yethu loo tshathi uye wayiphinda wayapapasha ayifanele kusasazwa. Wenze impazamo kulo mba. USathana usebenza ngokuzimisela ukuzisa iimeko eziya kudala ukudideka. Bakhona abo bangavuya kakhulu ukubona abalungiseleli bethu besengxabanweni ngalo mbuzo, yaye babeya kukwenza oko kube yinto enkulu.”

> “I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.

> “Ndiyalelwe ukuba, ngokuphathelele koko kunokuthethwa ngapha nangapha kwalo mbuzo, ukuthula ngeli xesha kukuthetha okunamandla. USathana ubukele ithuba lokudala ukwahlukana phakathi kwabefundisi bethu abakhokelayo. Kwakuyimpazamo ukupapasha itshathi de nibe ninokuhlangana nonke nize nifike kwisivumelwano ngokuphathelele lo mba. Anenzanga ngobulumko ngokuzisa phambili umxholo omele ukudala ingxoxo nokukhutshwa kwezimvo ezahlukeneyo, kuba yonke into iya kucudiswa yaye yenziwe ithethe into eya kuthetha umonakalo kuphela emsebenzini. Sonke sinako konke esimele sikwenze ekusingatheni amazwi obuxoki abo banike ubungqina bokuzimisela kwabo ukungqina ubuxoki.” Manuscript Releases, volume 9, 106, 107.

In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.

Kwinqaku elandulelayo sachonga ukuba uEllen White wathi abo banikela isikhalo seyure yomgwebo babenombono ochanekileyo “ngomihla yonke,” kwanokuba umbono kaPrescott noDaniells wokuba “umihla yonke,” umele ulungiselelo lukaKristu lwengcwele, wavela kuSathana. Wamkhalimela uHaskell ngokuvumela impikiswano ukuba iqhubeke, kodwa hayi ngenxa yesikhundla sakhe ngenyaniso yoko “umihla yonke,” okumela kona. Ngelo xesha uninzi lwalusakholelwa ekuqondeni koovulindlela “komihla yonke,” yaye okubaluleke ngakumbi, ivesi ekwiDaniel ishumi elinanye, eyayiza kutyhilwa “ngexesha lesiphelo” ngowe-1989, yayisasekude ngamashumi eminyaka. Ngelo xesha (1989), ukubaluleka kombono ochanekileyo “womihla yonke,” kwakuya kuba yimfuneko. Abahlaziyi basoloko beshiya ngaphandle iziqinisekiso zikaEllen White ezazilinganiselwe kwelo xesha likhethekileyo kwiindidi zabo zeentsomi. Bala isiqinisekiso sexesha kwesi sicatshulwa silandelayo.

> “I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.

> “Ndinamazwi endiwathetha kuBazalwana uButler, uLoughborough, uHaskell, uSmith, uGilbert, uDaniells, uPrescott, nakubo bonke abathe baba nesandla ekunyanzeliseni izimvo zabo ngokuphathelele intsingiselo ‘yomnikelo wemihla ngemihla’ kaDaniyeli 8. Lo mba akufuneki wenziwe umbuzo ovavanyayo, yaye ukuxokozela okubangelwe kukuwuphatha ngaloo ndlela kube lilishwa elikhulu kakhulu. Kudale ukudideka, yaye iingqondo zabanye babazalwana bethu ziye zaphambukiswa ekucamngceni ngononophelo obekufanele kunikelwe kumsebenzi iNkosi ethe mayenziwe ngeli xesha kwizixeko zethu. Oku kuye kwamkholisa utshaba olukhulu lomsebenzi wethu.”

> “The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.

> “Ukukhanya endikunikiweyo kukokuba makungenziwa nto eya kwandisa ukuxokozela ngalo mba. Makuungaziswa ezintshumayelweni zethu, kuze kugxininiswe kuwo ngokungathi ngumbandela obaluleke kakhulu. Sinomsebenzi omkhulu ophambi kwethu, yaye asinalo nelingeleyure elinokulahleka kumsebenzi oyimfuneko omawenziwe. Masizibekele umda iinzame zethu esidlangalaleni ekwaziseni imiqolo ebalulekileyo yenyaniso esinokukhanya okucacileyo ngayo.

> “I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.

> “Ndingathanda ukunizisa engqondweni umthandazo wokugqibela kaKristu, njengoko ubhaliwe kuYohane 17. Zininzi izifundo esinokuthetha ngazo,—iinyaniso ezingcwele, ezivavanyayo, ezintle ngobulula bazo. Kwezi ningahlala ngenzondelelo enkulu. Kodwa makungangeniswa ngeli xesha ‘okwemihla ngemihla,’ okanye nasiphi na esinye isifundo esiya kuvusa impikiswano phakathi kwabazalwana; kuba oku kuya kulibazisa kuze kuthintele umsebenzi iNkosi enqwenela ukuba iingqondo zabazalwana bethu zigxile kuwo ngoku. Masingazivusi ke izibuzo eziya kubonakalisa ukwahlukana okucacileyo kwezimvo, koko masizise eLizwini iinyaniso ezingcwele eziphathelele kwiimfuno ezibophayo zomthetho kaThixo.

> “Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.

> “Abefundisi bethu mabafune ukuveza inyaniso ngendlela eyamkelekileyo neyona ilungileyo. Kangangoko kunokwenzeka, bonke mabathethe nto-nye. Iintshumayelo mazenziwe zibe lula, zijongane nezifundo ezisisiseko ezinokuqondwa lula. Xa bonke abefundisi bethu bebona imfuneko yokuzithoba, ngoko iNkosi inokusebenza nabo. Sifuna ngoku ukuguqulwa ngokutsha, ukuze iingelosi zikaThixo zisebenzisane nathi, zisenza uvakalelo olungcwele ezingqondweni zabo sibasebenzelayo.

> “We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.

> “Simelwe kukudityaniswa kunye kwizibophelelo zobunye obufana nobukaKristu; ngoko ke imisebenzi yethu ayiyi kuba lilize. Tsalanani ngeentambo ezilinganayo, ningavumeli naziphi na iimpikiswano zingene. Bonakalisani amandla adibanisayo enyaniso, yaye oku kuya kwenza impembelelo enamandla ezingqondweni zabantu. Ebunyeni kukho amandla.

> “This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.

> “Eli asiloxesha lokugqamisa ngokubalulekileyo amanqaku omahluko angabalulekanga. Ukuba abanye abangenalo unxibelelwano olomeleleyo noluphilayo neNkosi, batyhila ehlabathini ubuthathaka bamava abo obuKristu, iintshaba zenyaniso ezisigadileyo ngokusondeleyo ziya kukwenza oko kube yeyona nto iphambili, yaye umsebenzi wethu uya kuthintelwa. Mabathi bonke bahlakulele ubulali, baze bafunde izifundo kuYe othambileyo nozithobileyo entliziyweni.

> “The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.

> Umxholo “wemihla ngemihla” awufanele ukuvuse iintshukumo ezinjalo njengalezo eziye zenziwa. Ngenxa yendlela lo mxholo uye waphathwa ngayo ngabantu kumacala omabini alo mbuzo, kuye kwavela impikiswano yaza yabangela isiphithiphithi.

> “The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.

> “Isenzo sikaMzalwana Larry Smith sokupapasha iphamflethi equlathe ukugwetywa kwabazalwana bakhe kunye nenkolelo yabo, asizange samkelwe nguThixo. Kwaye kuMdala Prescott ndiza kuthi, INkosi ayikubekanga phezu kwakho umthwalo ngokuphathelele kulo mba.

> “I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.

> “Ndakhathazeka kukuva ukuba uMdala uDaniells, esazi ukuba kwakukho ukwahluka kwezimvo ngokuphathelele lo mba phakathi kwabazalwana bethu abakhokelayo, wayefanele awutyhalele phambili lo mba, njengoko kwenziwa kwezinye iindawo.

> “Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.

> “Abanye kubazalwana bethu abakhokelwanga bubulumko, yaye abacinganga ngokucacileyo ukusuka kwisizathu ukuya kwisiphumo ngokubhekisele kwiziphumo zemizamo yabo yokuxhasa izimvo zabo malunga nokutolikwa ‘kwenkonzo yemihla ngemihla.’ Ngelixa imeko ekhoyo ngoku yokungavisisani kwezimvo ngokubhekisele kulo mbandela isekhona, mayingagxininiswa. Makuphele konke ukuphikisana. Ngexesha elinjalo, ukuthula bubugagu.”

> “The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.

> “Umsebenzi wabakhonzi bakaThixo ngeli xesha kukushumayela iLizwi ezixekweni. UKristu weza kusindisa imiphefumlo, yaye thina, njengabasasazi bobabalo lwaKhe, kufuneka sidlulisele kubemi bezixeko ezikhulu ulwazi lwenyaniso yaKhe esindisayo.” Pamphlets, number 20, 11, 12.

Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.

UMzalwana Larry Smith, awayebhekisa kuye, wayecatshukiswe ngokukhethekileyo yile meko, kuba yayiyincwadi kayise, uDaniel and the Revelation, uPrescott noDaniells ababefuna ukuyibhala kwakhona ukuze batshintshe oko akubhalayo ngokuphathelele “i-daily.” UMzalwana Smith wayekhusela inyaniso, kwanoyise wakhe. Le mpikiswano uyayichaza ngokuphindaphindiweyo ngamazwi athi, “ngeli xesha,” yaye kufuphi nasekupheleni uthi, “Lo gama imeko yangoku yokwahluka kwezimvo ngokuphathelele lo mbandela isekhona, mayingenziwa ibalasele.” Zonke iiyunivesithi zobu-Adventist ezifundisa “i-daily” namhlanje zifundisa imbono kaSathana. Kucacile ukuba iimeko zanamhlanje azisafani nezo zazikho ngelo xesha.

The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”

Isizukulwana sesibini soBungcwele bama-Adventist saqala kwimvukelo ka-1888, yaye ubuthwethwe babumiselwa phakathi kobunkokeli. Loo meko yavula umnyango wokuqhubela phambili iinkohliso ezinkulu ngakumbi zobuthwethwe, ezaziza kuzisa imekobume yokwahlukaniswa nokwahlukana, njengoko amadoda akwizikhundla zoxanduva ayegqiba ukukhuthaza nantoni na ayeyibona ngokobuqu njengenyaniso. Amadoda afana noDaniells, uPrescott noKellogg aba yimifuziselo yembali apho uHezekile wachaza oko amashumi asixhenxe amadoda amakhulu, “abadala bendlu kaSirayeli,” aya “kukwenza ebumnyameni, elowo emagumbini omfanekiso wakhe? kuba athi, INkosi ayisiboni.”

In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:

Kwisizukulwana eso abathunywa bomyalezo ka-1888, bobabini balahlekelwa yindlela yabo phakathi kweempikiswano, ukudideka, nokusebenzelana nemimoya okwagubungela amadoda amakhulu angamashumi asixhenxe kaHezekile, awayezobile izithixo ezindongeni zetempile, nasezindongeni zeengqondo zawo. Umsebenzi wezempilo wasuswa ngenxa yokusebenzelana nemimoya kukaKellogg, kanti nangona kunjalo abahlaziyi boBuvangeli bama-Adventist baseLawodike bakhokela abangafundanga ukuba bakholelwe ukuba uhlobo oluthile loloyiso lwaphuma kwisiphithiphithi seso sizukulwana. Kwakukho imbali ehambelanayo ngexesha labaGwebi, apho isishwankathelo sembali yabaGwebi siwufanela ngokugqibeleleyo lo mhla, kuba ivesi yokugqibela yabaGwebi ithi:

> In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.

> Ngaloo mihla kwakungekho kumkani kwaSirayeli; umntu ngamnye wayesenza oko kwakulungile emehlweni akhe. ABagwebi 21:25.

We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.

Siya kubonisa ukuba kutheni na imbali yabaGwebi ihambelana nembali yesizukulwana sesibini sobu-Adventist njengoko siqhubeka ngala manqaku, kodwa kufanele kuqatshelwe ukuba, xa kuqwalaselwa imbali yobu-Adventist baseLawodike, imbali efumaneka ngokulula inikelwe ngabo baqhelisela ukuhlaziywa kwembali. USister White ngokuqinisekileyo wayengafuni ukuba umbandela “womihla ngemihla” uvuselelwe ngelo xesha lembali, xa enyanisweni yayiligcuntswana elincinane lamadoda awathi wona akhokelwa “ziingelosi ezagxothwayo ezulwini” ukuba anikwe iqonga loluntu ukuze akhuthaze iingcamango zawo eziphosakeleyo. Kodwa ukucebisa ukuba uSister White wakha waxhasa ingcamango yokuba kulungile ukugcina impazamo kuchasene kanye noko wayekukholelwa.

> “Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.

> “Bazalwana, njengonozakuzaku kaKristu ndiyanilumkisa ukuba niqaphele ezi zinto zisecaleni, ezinomkhwa wokuphambukisa ingqondo enyanisweni. Impazamo ayinakuze ingabi nabungozi. Ayize ingcwalise, koko isoloko izisa isiphithiphithi nokwahlukana. Ihlala iyingozi. Utshaba lunamandla amakhulu phezu kweengqondo ezingaqiniswanga ngokupheleleyo ngomthandazo nezimiselweyo enyanisweni yeBhayibhile.” Testimonies, volume 5, 292.

We will continue this study in the next article.

Siza kuqhubeka nesi sifundo kwinqaku elilandelayo.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “Asinaxesha lokulahla. Amaxesha anzima aphambi kwethu. Ihlabathi liyashukunyiswa ngumoya wemfazwe. Kungekudala imiboniso yembandezelo ekuthethwe ngayo eziprofetweni iya kwenzeka. Isiprofeto esikwisahluko seshumi elinanye sikaDaniyeli siphantse safikelela ekuzalisekeni kwaso ngokupheleleyo. Inxalenye enkulu yembali eye yenzeka ekuzalisekiseni esi siprofeto iya kuphindwa. Kwindinyana yamashumi amathathu kuthethwa ngamandla athi, ‘uya kuba buhlungu, abuye, abe nomsindo nxamnye nomnqophiso ongcwele: uya kwenjenjalo; ewe, uya kubuya, abe nokuqonda kunye nabo bawushiyayo umnqophiso ongcwele. Kwaye imikhosi iya kuma ngakwicala lakhe, yayingcolise ingcwele yamandla, isuse umbingelelo wemihla ngemihla, ibeke isikizi esenza incithakalo. Nabo benza ngobungendawo nxamnye nomnqophiso uya kubonakalisa ngobuqhophololo obuthambileyo; kodwa abantu abamaziyo uThixo wabo baya kuba namandla, benze izenzo ezikhulu. Nabo baqondayo phakathi kwabantu baya kufundisa abaninzi: kanti ke baya kuwa ngekrele, nangomlilo, nangokuthinjwa, nangokuphangwa, imihla emininzi. Ke kaloku xa bewa, baya kuncedwa ngoncedo oluncinane: kodwa abaninzi baya kunamathela kubo ngezinto ezithambileyo. Kwaye abathile kubo baqondayo baya kuwa, ukuze babavavanye, babahlambulule, babenze mhlophe, kude kube lixesha lesiphelo: ngokuba kusesele ixesha elimisiweyo. Kwaye ukumkani uya kwenza ngokwentando yakhe; uya kuziphakamisa, azenze mkhulu ngaphezu kwabo bonke oothixo, athethe izinto ezimangalisayo nxamnye noThixo woothixo, aze aphumelele ade umsindo uzaliseke: ngokuba oko kumiselweyo kuya kwenziwa.’ Daniyeli 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “Iziganeko ezifanayo nezo zichazwe kula mazwi ziya kwenzeka. Siyabona ubungqina bokuba uSathana ukhawuleza ukufumana ulawulo lweengqondo zabantu abangenako ukoyika uThixo phambi kwabo. Mabafunde bonke, baqonde iziprofeto zale ncwadi, kuba ngoku singena kwixesha lembandezelo ekuthethwe ngalo:

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘Kwaye ngelo xesha uMikayeli uya kusuka eme, inkosana enkulu emele abantwana babantu bakowenu; kuza kubakho ixesha lembandezelo, elingazange libekho kwasekusekweni kwesizwe kwada kwangelo xesha: yaye ngelo xesha abantu bakowenu baya kusindiswa, bonke abo baya kufunyanwa bebhaliwe encwadini. Kwaye abaninzi kwabo balala eluthulini lomhlaba baya kuvuka, abanye bavukele ebomini obungunaphakade, abanye ehlazweni nasekudeleni ngonaphakade. Ke bona abanobulumko baya kukhanya njengokukhazimla kwesibhakabhaka; nabo babuyisela abaninzi ebulungiseni baya kuba njengeenkwenkwezi ngonaphakade kanaphakade. Ke wena, Daniyeli, wavale la mazwi, utywine incwadi kude kube lixesha lesiphelo: abaninzi baya kuhambahamba, nolwazi luya kwanda.’ Daniyeli 12:1–4.” Manuscript Releases, inombolo 13, 394.

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