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# The Book of Daniel - Number One-Hundred and Sixty-Two

Incwadi kaDaniyeli - Inani Elinye Elinamashumi Amathandathu Anesibini

Rome’s Prophetic Time: Unveiling the Vision

Ixesha LaseRoma Lobuprofeti: Ukuveza Umbono

Author

Jeff Pippenger

Published

March 27, 2024

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Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

IRoma imisela umbono, yaye iRoma ityhilwa “ngexesha” layo. Esi sisibhengezo sikaDade uWhite apho avakalisa khona oko kufanele kuqondwe njengokucacileyo:

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “ISityhilelo yincwadi etywiniweyo, kodwa ikwayincwadi evuliweyo. Ibalisa ngeziganeko ezimangalisayo eziza kwenzeka ngemihla yokugqibela yembali yalo mhlaba. Iimfundiso zale ncwadi zicacile, aziyomfihlakalo kwaye aziqondakali. Kuyo kuthatyathwa kwaloo mgca mnye wesiprofeto njengakuDaniyeli. Ezinye iziprofeto uThixo uziphindile, ngaloo ndlela ebonisa ukuba kufuneka zinikwe ukubaluleka. INkosi ayiziphindi izinto ezingabalulekanga kakhulu.” Manuscript Releases, volume 9, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“INkosi ayiphindi izinto ezingabalulekanga kakhulu,” yaye “amaxesha” anxulunyaniswa neRoma aphindwa kaninzi. Kubaluleke “kakhulu” ukuqonda “ixesha” elinxulunyaniswa neRoma, kuba yilo elityhila iRoma njengesihloko esimisa umbono. Izihlandlo ezisixhenxe iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yolawulo lobupapa ikhankanywa ngokungqalileyo kuDaniyeli nakuSityhilelo.

> And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

> Yaye uya kuthetha amazwi amakhulu ngokuchasene noPhezukonke, aze adinise abangcwele boPhezukonke, acinge ukuguqula amaxesha nemithetho; yaye baya kunikelwa esandleni sakhe kude kube lixesha namaxesha nesiqingatha sexesha. Daniyeli 7:25.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Ndaza ndeva indoda eyayambethe ilinen, eyayiphezu kwamanzi omlambo, xa yaphakamisayo isandla sayo sokunene nesandla sayo sobunxele isijongise ezulwini, yafunga ngaLowo uphilayo ngonaphakade ukuthi kuya kuba lixesha, namaxesha, nesiqingatha sexesha; yaye xa athe wawagqiba amandla abantu abangcwele ngokuwachithachitha, ziya kugqitywa zonke ezi zinto. Daniyeli 12:7.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Ke wona ummandla ongaphandle wetempile wowushiya ngaphandle, ungawulinganisi; ngokuba unikelwe kwiiNtlanga; yaye umzi ongcwele ziya kuwunyathela phantsi iinyanga ezingamashumi amane anesibini. ISityhilelo 11:2.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> Ke mna ndiya kubanika igunya amangqina am mabini, yaye aya kuprofeta iintsuku eziliwaka elinamakhulu amabini anamashumi amathandathu, embethe amarhonya. ISityhilelo 11:3.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Waza umfazi wasabela entlango, apho anendawo ayilungiselelwe nguThixo, ukuze bamondle khona iintsuku eziliwaka elinamakhulu amabini anamashumi amathandathu. IsiTyhilelo 12:6.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Yaye umfazi wanikwa amaphiko amabini okhozi olukhulu, ukuze aphaphazele aye entlango, endaweni yakhe, apho ondliwa khona ixesha, namaxesha, nesiqingatha sexesha, emke ebusweni benyoka. IsiTyhilelo 12:14.

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

> Wanikwa umlomo othetha izinto ezinkulu nezinyeliso; wanikwa negunya lokuqhubeka iinyanga ezingamashumi amane anesibini. ISityhilelo 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Ezi zikhombo zisixhenxe zicacileyo zibonisa iimpawu ezahlukeneyo ezithile zesiprofeto zaseRoma. Kungenxa kwezo ndima apho iRoma ityhilwa khona. USister White wongeza ngelithi la maxesha akwamelwe kanjalo “njengeminyaka emithathu enesiqingatha okanye iintsuku ezili-1260.” Awufumani nokuba yiminyaka emithathu enesiqingatha okanye “iintsuku ezilikhulu elinamashumi amathandathu” eBhayibhileni. USister White usuka nje esebenzisa ukubalwa kwezo zikhombo zisixhenxe ngokufanelekileyo.

> “In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> “Kwisahluko 13 (iindima 1–10) kuchazwa elinye irhamncwa, ‘elifana nengwe,’ elanikwa inamba ‘amandla ayo, nesihlalo sayo sobukhosi, negunya elikhulu.’ Lo mqondiso, njengoko uninzi lwamaProtestanti lukholiwe, umele upopu, owalandela amandla nesihlalo sobukhosi negunya elalikade libanjwe bubukumkani bamandulo baseRoma. Malunga nelo rhamncwa lifana nengwe kuthiwa: ‘Lanikwa umlomo othetha izinto ezinkulu nezinyeliso…. Lawuvula umlomo walo ukuze linyelise uThixo, linyelise igama lakhe, nententelezo yakhe, nabo bahlala emazulwini. Lanikwa nokuba lilwe nabangcwele, liboyise: lanikwa negunya phezu kwazo zonke iintlanga, neelwimi, nezizwe.’ Esi siprofeto, esiphantse sifane ngokupheleleyo nenkcazo yophondo oluncinane lukaDaniyeli 7, ngokungathandabuzekiyo sibhekisa kupopu.

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

> “‘Wanikwa amandla okuqhubeka iinyanga ezingamashumi amane anesibini.’ Kwaye, utsho umprofeti, ‘Ndabona enye yeentloko zakhe ngathi inenxeba lokufa.’ Kanti kwakhona: ‘Lowo ukhokela ekuthinjweni uya kuya ekuthinjweni; lowo ubulala ngekrele umele ukubulawa ngekrele.’ Iinyanga ezingamashumi amane anesibini ziyafana ‘nexesha namaxesha nesiqingatha sexesha,’ iminyaka emithathu enesiqingatha, okanye iintsuku ezili-1260, zikaDaniyeli 7—ixesha apho igunya lobupopu lalimele ukucinezela abantu bakaThixo. Eli xesha, njengoko kuchaziwe kwizahluko ezingaphambili, laqala ngobunganga bobupopu, ngowe-A.D. 538, laza laphela ngowe-1798. Ngelo xesha upopu wathinjwa ngumkhosi waseFransi, igunya lobupopu lafumana inxeba lalo elibulalayo, saza sazaliseka isiprofeto esithi, ‘Lowo ukhokela ekuthinjweni uya kuya ekuthinjweni.’” Imbambano Enkulu, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Ngamagunya aphefumlelweyo okuthi kwakhona aqwalasele iminyaka emithathu enesiqingatha njengalo “ixesha” “elityhila” iRoma, kuphuma nezinye izalathiso zeBhayibhile eziya kwiRoma.

> But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

> Kodwa ndithi kuni, ngenyaniso, babebaninzi abahlolokazi kwaSirayeli ngemihla kaEliya, xa izulu lalivaliwe iminyaka emithathu neenyanga ezintandathu, xa indlala enkulu yayikulo lonke ilizwe. Luka 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Iminyaka emithathu enesiqingatha kaEliya inxulumanisa elo xesha noIzebhele, ongumfuziselo weRoma yobupapa ebandleni laseTiyatira.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

> Noko ke ndinento ezimbalwa nxamnye nawe, ngokuba umvumela loo mfazi uYezebhele, ozibiza ngokuba ungumprofetikazi, ukuba afundise aze alukuhlele izicaka zam ukuba zenze umbulo, zidle nezinto ezibingelelwe kwizithixo. Kananjalo ndamnika ithuba lokuba aguquke kumbulo wakhe; kodwa akaguqukanga. ISityhilelo 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

“Ixesha” elalinikwa ibandla lesine, elimelwe nguYezebheli, likwangum “isithuba.”

> Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

> UEliya wayengumntu oneemvakalelo ezifana nezethu; waza wathandaza ngokunyanisekileyo ukuba imvula ingani; yaye ayizange ine emhlabeni iminyaka emithathu neenyanga ezintandathu. Yakobi 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Ethetha ngokuphathelele kwiinyanga ezingamashumi amane anesibini njengokuba zilingana neentsuku eziliwaka elinamakhulu amabini anamashumi amathandathu, uSister White uchaza elo xesha njenge “ezo ntsuku,” awabhekisela kuzo uKristu.

> “The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

> “Amaxesha akhankanyiweyo apha—‘iinyanga ezingamashumi amane anesibini,’ kunye ‘newaka elinamakhulu amabini anamashumi amathandathu emihla’—ayafana, omabini emele ixesha icawe kaKristu eyayiza kubandezeleka ngalo phantsi kwengcinezelo yaseRoma. Iminyaka eyi-1260 yobunganga bobupopu yaqala ngowe-A.D. 538, yaye ngenxa yoko yayiza kuphela ngowe-1798. Ngelo xesha umkhosi waseFransi wangena eRoma waza wenza upopu ibanjwa, waza wasweleka esekuthinjweni. Nangona kwanyulwa ngokukhawuleza omnye upopu emva koko, ulawulo oluphezulu lobupopu aluzange kwakhona lube nako ukusebenzisa amandla olwalunawo ngaphambili.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

> “Intshutshiso yebandla ayizange iqhubeke kulo lonke ixesha leminyaka eli-1260. UThixo, ngenceba kubantu baKhe, walunciphisa ixesha lovavanyo lwabo oluvuthayo. Ekuxeleni kwangaphambili ‘imbandezelo enkulu’ eya kwehlela ibandla, uMsindisi wathi: ‘Ke kaloku, ukuba loo mihla ibingafinyezwanga, bekungayi kusinda namnye umntu; kodwa ngenxa yabanyuliweyo loo mihla iya kufinyezwa.’ Mateyu 24:22. Ngempembelelo yoHlaziyo, intshutshiso yapheliswa ngaphambi kuka-1798.” The Great Controversy, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

UKristu noDade White bachonga intetho ethi “ezo mihla” njengelo “xesha,” elichonga iRoma yobupapa. Xa uDaniyeli ethetha ngentshutshiso eyalandela ukumiselwa kobupapa etroneni yomhlaba kwindima yamashumi amathathu ananye yesahluko seshumi elinanye, uthetha ngelo xesha lentshutshiso njengelithi “iintsuku ezininzi.”

> 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. Daniel 11:31–33.

> Kwaye iingalo ziya kuma ngasecaleni lakhe, ziya kuyingcolisa ingcwele yamandla, zisuse umbingelelo wemihla ngemihla, zibeke isinyangiso esenza incithakalo. Ke abo benza okungendawo ngokuchasene nomnqophiso uya kubonakalisa ngokubakhohlisa ngamazwi athambileyo; kodwa abantu abamaziyo uThixo wabo baya kuba namandla, benze imisebenzi yobuqhawe. Kwaye abo banokuqonda phakathi kwabantu baya kufundisa abaninzi; kanti baya kuwa ngekrele, nangomlilo, nangokuthinjwa, nangokuphangwa, iintsuku ezininzi. Daniel 11:31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

IRoma ityhilwa ngokunxulumene nexesha lesiprofeto elihambelana nayo; kungenxa yoko le nto uPawulos esithi umntu wesono uya kutyhilwa “ngexesha lakhe.” Inyaniso yokuba iRoma imisela umbono, esithi ukuba asiwazi siyatshabalala, ichaza isizathu sokuba elo xesha lesiprofeto limelwe rhoqo kangaka, nangeendlela ezininzi kangaka, kuba uThixo “akaziphindi izinto ezingenantsingiselo enkulu.” Kwiindinyana ezingaphambili, ukuphela kwelo xesha nako kuphawuliwe.

> 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. Daniel 11:33–35.

> Kwaye abo banokuqonda phakathi kwabantu baya kufundisa abaninzi; kanti baya kuwa likrele, nangomlilo, nangokuthinjwa, nangokuphangwa, imihla emininzi. Ke kaloku xa bewile, baya kuncedwa ngoncedo oluncinane; kodwa abaninzi baya kubanamathela ngokubakhohlisa. Yaye abanye babo banokuqonda baya kuwa, ukuze bavavanywe, baze bahlanjululwe, benziwe mhlophe, kude kuse kwixesha lesiphelo; ngokuba kusekho ixesha elimisiweyo. Daniyeli 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“Ixesha lokuphela” “lisekho ngexesha elimisiweyo.” Igama lesiHebhere eliguqulelwe ngokuthi “elimisiweyo” ngu “moed,” yaye lithetha ixesha eliqingqiweyo okanye idinga. Ukubaluleka nokunxulumana kwesiprofeto “kwexesha elimisiweyo,” encwadini kaDaniyeli, kubonakaliswa yindlela ekubhekiswa ngayo kulo ngokuphindaphindiweyo. Bambalwa kakhulu kuma-Adventist aseLawodike, ukuba bakhona, abaqondayo ukuba u-1989 wayeli “xesha lokuphela,” yaye ngenxa yoko u-1989 wayelixesha elimisiweyo. Yayilidinga elamiselwa nguThixo, xa wayeya kutyhila ulwazi olwalutywiniwe ngenxa yentshukumo yamawaka alikhulu anamashumi amane anesine. Ngenxa yesi sizathu, incwadi kaDaniyeli inika amangqina kwinyaniso yokuba “ixesha elimisiweyo” liphawula ukufika “kwexesha lokuphela”. KuDaniyeli isibhozo, lo mqondiso wesiprofeto ubekwe phambili.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

> Ndaza ndeva ilizwi lendoda phakathi kweendonga zomlambo iUlai, elamemayo, lisithi, Gabriyeli, menze lo mntu aqonde umbono. Waza weza kufuphi nalapho ndandimi khona; wathi esakufika, ndoyika, ndawa ngobuso bam; kodwa wathi kum, Qonda, nyana womntu; kuba umbono ungowexesha lokuphela. Ke kaloku, ekuthetheni kwakhe nam, ndathi ndingelele bubuthongo obunzulu, ngobuso bam bujolise emhlabeni; kodwa wandichukumisa, wandimisa ndathi nkqo. Waza wathi, Khangela, ndiya kukwazisa oko kuya kubakho ekupheleni kokugqibela kwengqumbo; kuba isiphelo siya kubakho ngexesha elimisiweyo. Daniyeli 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Njengakwisahluko seshumi elinanye, igama elithi “isiphelo,” kwibinzana elithi “ixesha lesiphelo” kwezi ndinyana, ligama lesiHebhere elahlukileyo kunelo liguqulelwa ngokuthi “elimisiweyo.” Ixesha lesiphelo limela ixesha eliqala ngexesha elimisiweyo. “Ixesha elimisiweyo” (moed) lingummiselo, kanti ixesha lesiphelo (igama lesiHebhere elithi “gets”) lithuba lexesha, eliqala ngexesha elimisiweyo. Lilo elo “xesha” elityhila iRoma, yaye elo “xesha” libaluleke kakhulu kangangokuba ukuphela kwelo thuba lexesha, kunye nethuba elilandela ukuphela kwelo xesha, kumelwe ngamangqina amaninzi. Kwindinyana yamashumi amabini anesine yesahluko seshumi elinanye sikaDaniyeli, iRoma yobuhedeni ichongwa njengelawula ihlabathi “ixesha.”

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

“ixesha” elingokomfuziselo, yiminyaka engamakhulu amathathu anamashumi amathandathu, kuba kukho iintsuku ezingamakhulu amathathu anamashumi amathandathu enyakeni waseBhayibhileni. IRoma yobuhedeni yalawula “ixesha,” yaye iRoma yobupopu yalawula “ixesha, namaxesha, nesiqingatha sexesha.” IRoma yanamhlanje ilawula “iyure” elingokomfuziselo, okanye “iinyanga ezingamashumi amane anesibini” ezingokomfuziselo. Akukho xesha lesiprofeto emva ko-1844, ngoko ke “iyure” kunye “neenyanga ezingamashumi amane anesibini” lixesha elisusela kumthetho weCawa oza kusungulwa kungekudala kuse kwavalwa ubabalo lwabantu. Kodwa iRoma yobuhedeni yalawula ngobungangamsha obupheleleyo ukususela kwiDabi laseActium ngo-31 BC, kwada kwaba nguConstantine wafudusela ikomkhulu lobukumkani eConstantinople ngonyaka ka-330. Siyazi ukuba ezi ndinyana zilandelayo zithetha ngeRoma yobuhedeni, kuba uKristu umele “njengenkosana yomnqophiso” “eya kwaphulwa” xa wabethelelwa emnqamlezweni. Amandla awayelawula ngelo xesha yayiyiRoma yobuhedeni, ngoko ke iindinyana esiza kuzijonga ngoku zichaza iRoma yobuhedeni.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

> Kwindawo yakhe kuya kusuka kume umntu odelekileyo, abangayi kumnika imbeko yobukumkani; kodwa uya kuza ngoxolo, abufumane ubukumkani ngentetho ezicengayo. Nemikhosi enjengomkhukula iya kukhukuliswa imke phambi kwakhe, yaphulwe; ewe, kwanomphathi womnqophiso. Emva komnqophiso owenziwe naye uya kwenza ngobuqhetseba; kuba uya kunyuka, abe namandla ngabantu abambalwa. Uya kungena ngoxolo nakwezona ndawo zityebileyo zelo phondo; enze oko bangazange bakwenze ooyise, kwanooyise boothixo babo; uya kubasasazela ixhoba, nempango, nobutyebi; ewe, uya kuceba amacebo akhe nxamnye neenqaba eziqinileyo, kube lixesha. Daniyeli 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Igama elithi “against” kwibinzana lokugqibela kwezi ndinyana eneneni lithetha ukuthi “from,” yaye le ndinyana ithi iRoma yobuhedeni iya kulawula (forecast his devices) “from” inqaba yayo (isiXeko saseRoma) iminyaka engamakhulu amathathu anamashumi amathandathu.

> “‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

> “‘IVESI 24. Uya kungena ngoxolo nakwezona ndawo zityebileyo zephondo; enze oko abangakwenzanga ooyise, kwanabooyise booyise; uya kubasasazela amaxhoba, nempango, nobutyebi; ewe, uya kuceba amacebo akhe ngokuchasa iinqaba, kude kube lixesha elithile.’

> “The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

> “Indlela eqhelekileyo iintlanga ezazithe, ngaphambi kwemihla yaseRoma, zangena ngayo kumaphondo axabisekileyo nakwimimandla etyebileyo, yayiyimfazwe nokoyisa. IRoma ke ngoku yayiza kwenza oko kwakungazange kwenziwe ngoobawo okanye ngoobawo boothixo babo; oko kukuthi, yamkele ezi zinto zifunyenweyo ngeendlela zoxolo. Isithethe, esasingazange sivele sive ngaphambili, saqalwa ngoku, sokuba ookumkani bashiye ngobutyebi belifa izikumkani zabo kumaRoma. IRoma yafumana ubunini bamaphondo amakhulu ngale ndlela.”

> “And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

> “Kwaye abo baye ngolo hlobo bangena phantsi kolawulo lweRoma bazuza inzuzo engeyincinane koko. Baphathwa ngobubele nangokuthantamisa. Kwaba ngathi ixhoba nempango zabiwa phakathi kwabo. Bakhuselwa ezintshabeni zabo, baza baphumla ngoxolo nangokhuseleko phantsi kwekhuselo lamandla eRoma.

> “To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

> “Kwicandelo lokugqibela lale ndinyana, uBhishophu uNewton unika umbono wokuxela kwangaphambili amacebo ephuma ezinqabeni ezinqatyisiweyo, endaweni yokuba achasane nazo. Oku amaRoma akwenza esuka kwinqaba yawo eyomeleleyo, isixeko sawo esineenduli ezisixhenxe. ‘Kwanangexesha elithile;’ ngokungathandabuzekiyo ixesha lesiprofeto, iminyaka engama-360. Le minyaka imele ukubalwa ukusuka kweliphi inqanaba? Mhlawumbi ukusuka kwisiganeko esivezwa kwindinyana elandelayo.

> “‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

> “‘IVESI 25. Yaye uya kuvuselela amandla akhe nesibindi sakhe nxamnye nokumkani wasezantsi ngomkhosi omkhulu; yaye ukumkani wasezantsi uya kuvuselwa ekulweni ngomkhosi omkhulu kunene nonamandla; kodwa akayi kuma, ngokuba baya kuqamba amacebo nxamnye naye.’

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

> “Ngeendinyana 23 no-24 siziswa ukuhla size kweli cala lomnqophiso phakathi kwamaYuda namaRoma, ngowe-161 BC, ukuya kwixesha apho iRoma yayisele ifumene ulawulo lwehlabathi lonke. Indinyana ngoku ephambi kwethu izisa ekubonweni iphulo elinamandla lokulwa nokumkani wasemzantsi, iYiputa, kwakunye nokuvela kwedabi eliphawulekayo phakathi kwemikhosi emikhulu nenamandla. Ngaba iziganeko ezinjengezi zenzeka na kwimbali yaseRoma malunga neli xesha?—Zenzeka. Imfazwe yayiyimfazwe phakathi kweYiputa neRoma; yaye idabi yayilidabi lase-Actium. Masithabathe umbono omfutshane weemeko ezakhokelela kule ngxabano.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

Kwiindinyana ezilandelayo ixesha elimisiweyo nesiphelo kwakhona kubhekiselwa kuzo nguDaniyeli.

> And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

> Yaye uya kuvuselela amandla akhe nesibindi sakhe nxamnye nokumkani wezantsi enomkhosi omkhulu; nokumkani wezantsi uya kuvuselelwa aye emfazweni enomkhosi omkhulu gqitha onamandla; ke yena akayi kuma; kuba baya kumqwebela amacebo. Ewe, abo badla isahlulo sokudla kwakhe baya kumtshabalalisa, nomkhosi wakhe uya kukhukula; yaye abaninzi baya kuwa bebulewe. Ke iintliziyo zabo bobabini aba kumkani ziya kuba kukwenza ububi, yaye baya kuthetha ubuxoki etafileni enye; kodwa oko akuyi kuphumelela; kuba ukuphela kusaya kuba ngexesha elimisiweyo. Uya kuthi ke abuyele ezweni lakhe enobutyebi obuninzi; nentliziyo yakhe iya kuba nxamnye nomnqophiso ongcwele; yaye uya kwenza izinto ezinkulu, abuyele ezweni lakhe. Ngexesha elimisiweyo uya kubuya, aye ngasezantsi; kodwa akuyi kuba njengakwangaphambili, okanye njengakwakokugqibela. Daniyeli 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

Kwisahluko sesibhozo, uGabriyeli wachaza ukuba “umbono,” wesithuba seminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, waweya kuphela ngexesha elimisiweyo, yaye ngoko kwaqalisa ixesha elimelwe “lixesha lokuphela.” Kule ndinyana, ixesha elimisiweyo sisiphelo seminyaka engamakhulu amathathu anamashumi amathandathu apho iRoma yobuhedeni yayiya kulawula ihlabathi ngobukhosi obupheleleyo. Kule ndinyana akukho “xesha lokuphela,” kuba kwakungekho nto itywiniweyo eyayimele ukutyhilwa ekupheleni kweso sithuba sembali.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Kwisiqendu sesibhozo sikaDaniyeli, umbono “wesiphelo sokugqibela” somsindo, owawuyiminyaka engamawaka amabini anamakhulu amahlanu namashumi amabini nowaphela ngexesha elinye neminyaka engamawaka amabini anamakhulu amathathu, watywinwa kwada kwafika “ixesha lesiphelo,” kuba ngowe-1844, elalilixesha elimisiweyo layo yomibini imibono, ukukhanya kwengelosi yesithathu kwatyhilwa. KuDaniyeli ishumi elinanye, iindinyana ezingamashumi amathathu ukuya kwamashumi amathathu anesithandathu, ekupheleni “komsindo wokuqala” ngowe-1798, kwakumele kubekho ixesha elimelwe “njengexesha lesiphelo,” apho ukukhanya kwengelosi yokuqala kwatyhilwa. Ngoko ke, isiprofeto sexesha seRoma yobuhedeni sasingenalo ixesha lesiphelo, kodwa sasinexesha elimisiweyo kuphela, esichaza ixesha apho iminyaka engamakhulu amathathu anamashumi amathandathu yaphela; kodwa ixesha elimisiweyo ngowe-1798, nexesha elimisiweyo ngowe-1844, omabini atyhila isigidimi esasimele siqondwe ngeli xesha limelwe “njengexesha lesiphelo”.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

IRoma ityhilwa njengoko imelwe ngokwesiprofeto ngaphakathi kwixesha layo lesiprofeto. “Ixesha, amaxesha nesiqingatha sexesha”, “iinyanga ezingamashumi amane anesibini”, “iwaka elinamakhulu amabini anamashumi amathandathu eentsuku”, kunye “neminyaka emithathu enesiqingatha” zezinye zeempawu ezahlukeneyo ezimele ixesha apho ubupopu balawula ngalo ngexesha lamaXesha Obumnyama. Ixesha elidibanisa intshukumo yamaMillerite nentshukumo yekhulu elinamashumi amane anesine amawaka yiminyaka elikhulu elinamashumi amabini anesithandathu. Ikhulu elinamashumi amabini anesithandathu nalo liluphawu lwamawaka alinamakhulu amabini anamashumi amathandathu eentsuku, kuba lisishumi, okanye isinye kwishumi, saloo nani. Iminyaka elikhulu elinamashumi amabini anesithandathu ukusuka kwimvukelo yowe-1863, kuse kuse kwixesha elimisiweyo ngo-1989, ichonga u-1989 njengedinga likaThixo nabantu Bakhe bemihla yokugqibela.

We will continue this study in the next article.

Siza kuqhubeka nesi sifundo kwinqaku elilandelayo.

> “How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

> “Siya kuziphanda njani na izibhalo? Simele kusini na ukubethelela iintsika zeemfundiso zethu nganye emva kwenye, size ke sizame ukwenza ukuba zonke iziBhalo zihlangane neengcinga zethu esele sizimisile, okanye simele na ukuthabatha izimvo neembono zethu size kuzo eziBhalo, silinganise iingcamango zethu macala onke ngeziBhalo zenyaniso? Baninzi abafunda, kwanabo bafundisa, iBhayibhile, abangayiqondiyo inyaniso exabisekileyo abayifundisayo okanye abayifundayo. Abantu babambelela eziphosweni, xa inyaniso iboniswe ngokucacileyo; yaye ukuba bebengazisa iimfundiso zabo eLizwini likaThixo, bangalifundi iLizwi likaThixo ngokukhanya kweemfundiso zabo, ukuze bangqine ukuba iingcinga zabo zilungile, ngebengayi kuhamba ebumnyameni nasebumfamekweni, okanye bondle impazamo. Baninzi abanika amazwi eziBhalo intsingiselo ehambelana nezimvo zabo, baze bazilahlekise ngokwabo balahlekise nabanye ngokuwatolika gwenxa kwabo iLizwi likaThixo. Njengoko sithabatha ukufunda iLizwi likaThixo, sifanele ukwenza oko ngeentliziyo ezithobekileyo. Konke ukuzingca, lonke uthando lokufuna ukuvela njengeentsusa, makubekwe bucala. Izimvo ekudala zithandwa mazingathatyathwa njengezingenakusilela. Kukwala kwamaYuda ukuncama izithethe zawo ekudala zimiselwe okwaba yintshabalalo yawo. Ayegqibe kwelokuba angaboni nasinye isiphene kwiingcinga zawo okanye kwiingcaciso zawo zeziBhalo; kodwa nokuba abantu baye babambelela ixesha elide kangakanani na kwiimbono ezithile, ukuba ezo mbono azixhaswa ngokucacileyo liLizwi elibhaliweyo, zimele ukulahlwa.

> “Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

> “Abo banqwenela inyaniso ngokunyanisekileyo abayi kuba madolw’ anzima ekuvezeni izikhundla zabo ukuze ziphandwe zize zigxekwe, yaye abayi kukruquka xa iingcinga neembono zabo ziphikiswa. Lowo yayingumoya owawuxatyisiwe phakathi kwethu kwiminyaka engamashumi amane eyadlulayo. Sasidibana sithwele umthwalo emiphefumlweni yethu, sithandaza ukuba sibe banye elukholweni nasemfundisweni; kuba sasisazi ukuba uKristu akahlulelananga. Inqaku ngalinye lalisenziwa umxholo wophando ngexesha lalo. Ukuzolula okungcwele kwakuphawula ezi ndibano zophando. IZibhalo zazivulwa ngokuziva koyiko olungcwele. Sasidla ngokuzila ukutya, ukuze sikulungele ngakumbi ukuqonda inyaniso. Emva komthandazo onzulu, ukuba kukho nayiphi na ingongoma engakaqondwa, yayixutyushwa, yaye ngamnye avakalise uluvo lwakhe ngokukhululekileyo; emva koko saphinda siguqe emthandazweni, kwaza kwenyuka emazulwini izibongozo ezinyanisekileyo zokuba uThixo asincede sibonane ngamehlo, ukuze sibe banye, njengokuba uKristu noYise banye. Kwaphalala iinyembezi ezininzi. Ukuba omnye umzalwana wayemkhalimela omnye ngenxa yokucotha kokuqonda kwakhe ngokungayiqondi indinyana njengoko yena eyayiqonda, lowo ukhalinyelweyo wayeza kuthi emva koko ambambe ngesandla umzalwana wakhe, aze athi, ‘Masingamkhathazi uMoya oyiNgcwele kaThixo. UYesu ukunye nathi; masigcine umoya wokuthobeka nowokuvuma ukufundiswa;’ yaye umzalwana obethethiweyo wayeza kuthi, ‘Ndixolele, mzalwana, ndikonile ndaza ndangakuphatha ngobulungisa.’ Emva koko sasiphinda siguqe kwelinye ixesha lomthandazo. Sachitha iiyure ezininzi ngolu hlobo. Ngokuqhelekileyo sasingafundi kunye ngaphezu kweeyure ezine ngexesha elinye, ukanti ngamanye amaxesha ubusuku bonke babuchithwa kuphando olungcwele lweZibhalo, ukuze siyiqonde inyaniso yexesha lethu. Ngamanye amaxesha uMoya kaThixo wayesiza phezu kwam, yaye iindawo ezinzima zazicaciswa ngendlela emiselwe nguThixo, yaye ngoko kwabakho ukuvumelana okupheleleyo. Sonke sasinengqondo enye noMoya mnye.

> “We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

> “Sakhangela ngokunyanisekileyo okukhulu ukuba iZibhalo zingagqwethwa ukuze zilungele izimvo zawo nawuphi na umntu. Sazama ukwenza iiyantlukwano zethu zibe zincinane kangangoko ngokungagxili kwiindawo ezazingabalulekanga kangako, ekwakukho izimvo ezahlukeneyo ngazo. Kodwa umthwalo wawo wonke umphefumlo wawukukuzisa imeko phakathi kwabazalwana eyayiya kuphendula umthandazo kaKristu wokuba abafundi bakhe babe banye njengokuba yena noYise bengabanye. Ngamanye amaxesha omnye okanye ababini kubazalwana babesuka bazimise ngenkani ngokuchasene nombono owawuzisiwe, baze benze ngokokwemvakalelo zendalo zentliziyo; kodwa xa olo tyekelo lwalubonakala, sasimisa uphando lwethu size siyimise intlanganiso yethu, ukuze ngamnye abe nethuba lokuya kuThixo ngomthandazo, aze, engathethanga nabanye, afunde loo ndawo yeyantlukwano, ecela ukukhanya okuvela ezulwini. Sahlukana ngamazwi obuhlobo, ukuze siphinde sihlangane kwakhona kwakamsinyane kangangoko ukuze siqhubeke nophandisiso. Ngamanye amaxesha amandla kaThixo ayeza phezu kwethu ngendlela ebonakalayo, yaye xa ukukhanya okucacileyo kutyhila iingongoma zenyaniso, sasikhala size sonwabe kunye. Sasimthanda uYesu; sasithandana.”

> “In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

> “Ngaloo mihla uThixo wasisebenzela, yaye inyaniso yayixabisekile emiphefumlweni yethu. Kuyimfuneko ukuba ubunye bethu namhlanje bube bobunjalo obuya kumelana novavanyo lwesilingo. Silapha esikolweni seNkosi, ukuze siqeqeshelwe isikolo esingasentla. Simele sifunde ukuthwala ukuphoxeka ngendlela efana nekaKristu, yaye isifundo esifundiswa koku siya kuba nokubaluleka okukhulu kuthi.

> “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

> “Sinezifundo ezininzi ekusafuneka sizifunde, yaye zininzi kakhulu, kakhulu ekusafuneka sizilibale. NguThixo nezulu kuphela abangenasiphako. Abo bacinga ukuba abasayi kuze banyanzeleke ukuba bashiye imbono abayixabisileyo, okanye bangaze babe nesizathu sokuguqula uluvo, baya kudana. Logama nje sibambelele kwiingcinga neembono zethu ngokunyamezela okungagungqiyo, asinakuba nabo ubunye uKristu awabuthandazelayo.” Review and Herald, July 26, 1892.

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