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# The Book of Daniel - Number Fifty-Four

Incwadi KaDaniyeli — Inombolo Yamashumi Amahlanu Nane

Unveiling the Last Days: Daniel’s Quest for Understanding

Ukwembulwa Kwezinsuku Zokugcina: Uhambo LukaDaniyeli Lokufuna Ukuqonda

Author

Jeff Pippenger

Published

January 18, 2024

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We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”

Siphethe isihloko sakamuva ngendima etholakala ku-Prophets and Kings, lapho uDade White waveza khona ukuthi uDaniyeli wayefuna “ukuqonda ubudlelwane obabukhona phakathi kokuthunjwa kweminyaka engamashumi ayisikhombisa, njengoba kwabikezelwa ngoJeremiya, neminyaka eyizinkulungwane ezimbili namakhulu amathathu okwathi embonweni wezwa isivakashi sasezulwini simemezela ukuthi yayizodlula ngaphambi kokuhlanzwa kwendlu engcwele kaNkulunkulu.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.

> “Ngomunye umbono kwakhanyiselwa ngokwengeziwe ngezehlakalo zesikhathi esizayo; futhi kwathi ekupheleni kwalo mbono uDaniyeli wezwa ‘ongcwele oyedwa ekhuluma, kwase kuthi omunye ongcwele kulowo ongcwele othile owayekhuluma, Koze kube nini umbono?’ Daniyeli 8:13. Impendulo eyanikezwa, ethi, ‘Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke indawo engcwele iyakuhlanzwa’ (ivesi 14), yamgcwalisa ngokudideka. Ngobuqotho obukhulu wafuna incazelo yalo mbono. Wayengaqondi ubudlelwane obabukhona phakathi kokuthunjwa kweminyaka engamashumi ayisikhombisa, njengoba kwakubikezelwe ngoJeremiya, neminyaka eyizinkulungwane ezimbili namakhulu amathathu awuzwa isithunywa sasezulwini embonweni simemezela ukuthi iyakudlula ngaphambi kokuhlanzwa kwendawo engcwele kaNkulunkulu. Ingelosi uGabriyeli yamnika incazelo engaphelele; nokho lapho umprofethi ezwa amazwi athi, ‘Umbono … uyakuba ngowezinsuku eziningi,’ waquleka. ‘Mina Daniyeli ngaquleka,’ kuloba yena maqondana nokuhlangenwe nakho kwakhe, ‘ngagula izinsuku ezithile; emva kwalokho ngasukuma, ngenza umsebenzi wenkosi; ngamangala ngombono, kodwa kwakungekho owaqondayo.’ Amavesi 26, 27.” Prophets and Kings, 553, 554.

The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.

AbakwaMiller abazange bafinyelele ekuqondeni okuphelele komlayezo oyisisekelo ababewumemezela. Kwathi lapho kufika isikhathi sokuba iNgonyama yesizwe sakwaJuda ifune ukunikeza ulwazi olwengeziwe mayelana “nezikhathi eziyisikhombisa,” bangena esimweni saseLawodikeya, kwathi eminyakeni eyisikhombisa kamuva bakwenqaba ngokuphelele ukukhanya “kwezikhathi eziyisikhombisa.” Abazange babubone ubudlelwane obugcwele phakathi kweminyaka engamashumi ayisikhombisa neminyaka eyizinkulungwane ezimbili namakhulu amathathu, uDaniyeli ayekufune ngenkuthalo ukukuqonda. UDaniyeli umelela abantu bakaNkulunkulu bezinsuku zokugcina.

The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.

Ukuba izwe lijabulela amasabatha alo kuyingxenye yesivumelwano esanikezwa u-Israyeli wasendulo, esasihlanganisa ukukhanya kokuphumula kwezwe njalo ngonyaka wesikhombisa. Leso sivumelwano sasihlanganisa umjikelezo weminyaka eyisikhombisa ophindaphindwa izikhathi eziyisikhombisa. Sasihlanganisa ukukhululwa nokubuyiselwa kwempahla nezigqila ekupheleni okuphetha imijikelezo eyisikhombisa yeminyaka eyisikhombisa (iminyaka engamashumi amane nesishiyagalolunye) ngesikhathi somkhosi owaziwa ngokuthi yijubili. AmaJuda awazange alalele leyo migomo yesivumelwano, futhi eyesi-2 IziKronike yakhomba ukuthi iminyaka engamashumi ayisikhombisa yokuthunjwa, eyakhulunywa ngumprofethi uJeremiya, yayimele iminyaka engamakhulu amane namashumi ayisishiyagalolunye yangaphambili yokuhlubuka. Eminyakeni engamakhulu amane namashumi ayisishiyagalolunye, ukuba u-Israyeli wasendulo walalela iziqondiso ezingaphakathi kwesivumelwano njengoba zibekiwe kuLevitikusi amashumi amabili nanhlanu, kwakuyoba khona inani eliphelele leminyaka engamashumi ayisikhombisa lapho izwe laliphumula. Unyaka oseBhayibhelini unezinsuku ezingamakhulu amathathu namashumi ayisithupha, futhi izinsuku ezingamakhulu amathathu namashumi ayisithupha ziphindaphindwe kasikhombisa (“izikhathi eziyisikhombisa”) zilingana nezinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili.

The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.

Iminyaka engamashumi ayisikhombisa ixhumene ngokuphelele nokuphumula kwezwe, okuxhumene ngokuphelele “nezikhathi eziyisikhombisa.” UDaniyeli wayefuna “ukuqonda ubudlelwane” “bokuthunjwa kweminyaka engamashumi ayisikhombisa,” “neminyaka eyizinkulungwane ezimbili namakhulu amathathu” “ngaphambi kokuhlanzwa kwendlu engcwele kaNkulunkulu.” Ngakho-ke wayefuna ukuqonda ubudlelwane bombono “we-chazon” nombono “we-mareh.” Akunakwenzeka ukuqonda lobo budlelwane ngaphandle kokuvuma ukuphumula kwezwe kuLevitikusi amashumi amabili nanhlanu namashumi amabili nesithupha kanye nokuthunjwa kweminyaka engamashumi ayisikhombisa okukhulunywa ngakho nguJeremiya. Uma ungakholwa ukuthi “izikhathi eziyisikhombisa” zimelela isikhathi sesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, uyazisusa ekubeni phakathi kwalabo abamelwe nguDaniyeli ezinsukwini zokugcina. AmaMillerite ayekholwa ukuthi “izikhathi eziyisikhombisa” kwakuyisiprofetho sesikhathi, kodwa ubu-Adventism abusakukholwa lokho.

Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.

UDaniyeli, njengabo bonke abaprofethi, umele abantu bakaNkulunkulu ekupheleni kwezwe, futhi amazwi kaDadewethu White mayelana nesifiso sakhe sokuqonda ubudlelwane obuphakathi kweminyaka engamashumi ayisikhombisa (“izikhathi eziyisikhombisa”) neminyaka eyizinkulungwane ezimbili namakhulu amathathu, amele isifiso abantu bakaNkulunkulu bezinsuku zokugcina okufanele babe naso. Njengoba sekushiwo ezihlokweni ezedlule, awekho amaqiniso amelwe emashadini ka-1843 noka-1850 angasekelwe ngokuqondile (kaningi) emibhalweni kaDadewethu White.

Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.

Amagugu kaMiller ayokhanya ngokuphindwe kayishumi eSikhalweni Saphakathi Kwamabili sezinsuku zokugcina, futhi ngokwenza kanjalo, lawo magugu amele uvivinyo lokugcina lwezintombi zobu-Adventism. Lawo magugu ayiqiniso eziyisisekelo ezimelelwe ematafuleni kaHabakuki, kanye namagugu ebhokisini ayebekwe phezu kwetafula phakathi nekamelo likaMiller. Uvivinyo oluyisisekelo luwuvivinyo lokugcina, kodwa kanjalo negunya loMoya Wesiprofetho. Ukwenqaba amaqiniso ayisisekelo, afanekiswa njengamagugu ephusheni likaMiller, kuwukwenqaba ngasikhathi sinye noMoya Wesiprofetho.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.

> “Ukukhohlisa kokugcina kakhulu kukaSathane kuyoba ukwenza ubufakazi boMoya kaNkulunkulu buphelelwe amandla. ‘Lapho kungekho umbono, abantu bayabhubha’ (IzAga 29:18). USathane uyosebenza ngobuqili obukhulu, ngezindlela ezehlukene nangezikhungo ezehlukene, ukuze anyakazise ukwethemba kwabantu bakaNkulunkulu abasele ebufakazini beqiniso. Uyoletha imibono yamanga ukuze adukise, futhi uyohlanganisa amanga neqiniso, ngaleyo ndlela enenge abantu ukuze babheke konke okuphethe igama lemibono njengohlobo oluthile lokushisekela ngokweqile; kodwa imiphefumulo eqotho, ngokwehlukanisa okungamanga nokuyiqiniso, iyokwazi ukuhlukanisa phakathi kwakho.” Selected Messages, umqulu 2, 78.

We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.

Manje sibhekene nokwanda kolwazi okwenzeka emlandweni wamaMillerite kusukela ngo-1798 kuze kube ngu-1844, kodwa siyabona ukuthi, nakuba amaMillerite ayenembile ekusebenziseni kwawo iziprofetho, ayelinganiselwe ngumlando lapho avuselwa khona. Manje sesisezinsukwini zokugcina, nasesizukulwaneni sokugcina (esesine) se-Adventism. Kulesi sikhathi, i-Adventism isifundiswe kakhulu izimfundiso namasiko (amatshe ayigugu omgunyathi) kangangokuthi ayisakwazi ukuthi amaqiniso ayisisekelo ayeyini. Ukungazi ukuthi lawo maqiniso ayini kuvimbela i-Adventism ekuqondeni ukubaluleka kwalawo maqiniso, futhi kwenza imiyalo ephindaphindwayo yokuvikela nokulondoloza lawo maqiniso ibe yize.

Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.

Ngaphambi kokuba siqhubekele phambili ekuchazeni kukaGabriyeli umbono womfula i-Ulai, sizobhekana namaphuzu ambalwa afanele ahlobene namaqiniso ayisisekelo kanye negunya loMoya Wokuprofetha. Izazi zenkolo zesimanje ziphikisa ngokuthi le ndima elandelayo iveza ukuthi isiprofetho sesikhathi eside kunazo zonke eBhayibhelini siyiminyaka eyizinkulungwane ezimbili namakhulu amathathu.

> “The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.

> “Isipiliyoni sabafundi abashumayela ‘ivangeli lombuso’ ekufikeni kokuqala kukaKristu, saba nokufana kwaso esipiliyonini salabo abamemezela umlayezo wokufika Kwakhe kwesibili. Njengokuba abafundi baphuma beshumayela bethi, ‘Isikhathi sigcwalisekile, umbuso kaNkulunkulu useduze,’ kanjalo noMiller nabahlanganyeli bakhe bamemezela ukuthi isikhathi eside kunazo zonke nesokugcina sesiprofetho esivezwa eBhayibhelini sase sesizophela, ukuthi ukwahlulela kwase kusondele, nokuthi umbuso ophakade wawuzongeniswa. Ukushumayela kwabafundi mayelana nesikhathi kwakusekelwe emavikini angamashumi ayisikhombisa kaDaniyeli 9. Umlayezo owanikezwa uMiller nabahlanganyeli bakhe wamemezela ukuphela kwezinsuku eziyizinkulungwane ezimbili namakhulu amathathu zikaDaniyeli 8:14, okuyingxenye yazo amaviki angamashumi ayisikhombisa. Ukushumayela kwalowo nalowo kwakusekelwe ekugcwalisekeni kwengxenye ehlukile yaleso sikhathi esikhulu esisodwa sesiprofetho.”

> “Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.

> “Njengabafundi bokuqala, uWilliam Miller nabangane bakhe abazange, bona uqobo, baqonde ngokuphelele ukubaluleka komyalezo ababewuphethe. Amaphutha ayesekade amiswe isikhathi eside ebandleni abavimbela ekufinyeleleni ekuhumusheni okuyikho kwephuzu elibalulekile esiprofethweni. Ngakho-ke, nakuba bamemezela umyalezo uNkulunkulu ayebabeke wona ukuba unikezwe umhlaba, nokho ngenxa yokungaqondi kahle incazelo yawo babhekana nokudumazeka.” The Great Controversy, 351.

The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.

Le ndima ithi, “UMiller nabahlanganyeli bakhe bamemezela ukuthi inkathi yesiprofetho ende kunazo zonke neyokugcina elethwa obala eBhayibhelini yayisizophela,” futhi izazi zenkolo zithi inkathi yesiprofetho ende kunazo zonke neyokugcina iyiminyaka eyizinkulungwane ezimbili namakhulu amathathu. Ziyaqhubeka zithi yilokhu uDadewethu White akukhombisayo kule ndima, ngokuba, ngokusho kwazo, ukhuluma ngokuqondile ngenkathi yeminyaka eyizinkulungwane ezimbili namakhulu amathathu. Aziboni nhlobo ubudlelwano obukhona phakathi kweminyaka engamashumi ayisikhombisa nenkathi yeminyaka eyizinkulungwane ezimbili namakhulu amathathu. Aziboni ukukhanya uDaniyeli ayefuna ukukuqonda.

Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.

UEllen White wayengumMillerite, futhi wayeyazi imiyalezo eyayibekwe eshadini labaphayona lango-1843, kanye naseshadini labaphayona lango-1850 elashicilelwa ngu-F. D. Nichols. Ishadi lango-1850, elakhiqizwa ngu-Nichols, lalungiselelwa emzini ka-Nichols ngaso leso sikhathi lapho uJames noEllen White babehlala no-Nichols. Inkathi ende kunazo zonke yesiprofetho eBhayibhelini, emelwe kulawo mashadi womabili, akuyona iminyaka eyizinkulungwane ezimbili namakhulu amathathu, kodwa iyile “zikhathi eziyisikhombisa,” zikaLevitikusi amashumi amabili nesithupha.

To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”

Ukusho ukuthi indima edlule iyisibonakaliso esiphefumulelwe esichaza iminyaka eyizinkulungwane ezimbili namakhulu amathathu njengenkathi yesiprofetho ende kunazo zonke neyokugcina, kuwukwenza imibhalo kaDadewethu White iphikisane yona uqobo. Uma wayekholelwa lokho izazi zenkolo ezikusho ngale ndima, khona-ke kusho ukuthini lapho evuma amashadi asekelayo “izikhathi eziyisikhombisa?”

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

> “Ngibonile ukuthi ishadi lika-1843 laqondiswa yisandla seNkosi, nokuthi akufanele liguqulwe; ukuthi izibalo zazinjengalokho Yona eyayifuna zibe yikho; ukuthi isandla saYo sasiphezu kwalo futhi safihla iphutha kwezinye zezibalo, ukuze kungabikho noyedwa owayengalibona, kwaze kwaba yilapho isandla saYo sisuswa.” Early Writings, 74.

Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”

Labo abafisa ukulondoloza amasiko abo nezinganekwane zabo bangaphikisa ngokuthi eshadini lika-1843, iNkosi yabeka isandla sayo phezu kwephutha “lezikhathi eziyisikhombisa,” yaze yasuswa isandla sayo ngosuku oluthile kamuva. Inkinga ngalowo mqondo iwukuthi uDade White wachaza ukuthi ngesikhathi iNkosi isusa isandla sayo ezinombolweni, isandla saYo sasuswa ngaphambi kuka-Okthoba 22, 1844, ngokushesha ngemva kokudumazeka kokuqala. Ebufakazini bakhe balowo mcimbi, uveza iphutha elalungiswa, futhi kusobala ukuthi lelo phutha lalingeyilo “izikhathi eziyisikhombisa.”

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Labo abathembekileyo, abadumelelayo, ababengaqondi ukuthi kungani iNkosi yabo ingafikanga, abazange bashiywe ebumnyameni. Baphinde baholelwa emaBhayibhelini abo ukuba baphenye izikhathi zesiprofetho. Isandla seNkosi sasuswa kulezo zibalo, kwase kuchazwa iphutha. Babona ukuthi izikhathi zesiprofetho zafinyelela ku-1844, nokuthi ubufakazi obufanayo ababebethulile ukukhombisa ukuthi izikhathi zesiprofetho zaphela ngo-1843, babufakazela ukuthi zazizophela ngo-1844.” Early Writings, 237.

When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.

Lapho isandla seNkosi “sisuswa ezibalweni, nephutha lachazwa,” base beqonda “ukuthi bona ubufakazi obufanayo ababebethulile ukukhombisa ukuthi izikhathi zesiprofetho zaphela ngo-1843, babubonisa ukuthi zaziyophela ngo-1844.” Izikhathi zesiprofetho okwaqala ukucatshangwa ukuthi zizophela ngo-1843 zivezwe eshadini lika-1843, okuyilo shadi elalisetshenziswa yilowo nalowo kubashumayeli abangamaMillerite abangamakhulu amathathu. Izikhathi zesiprofetho ezivezwe kuleso shadi ezaphela ngo-1843 kwakuyiminyaka eyizinkulungwane ezimbili namakhulu amathathu kaDaniyeli isahluko sesishiyagalombili, ivesi leshumi nane, iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili kaLevitikusi 26, kanye neminyaka eyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu kaDaniyeli 12. Emva kokudumazeka kokuqala iNkosi yasusa isandla sayo ephutheni, kwase kuthi amaMillerite aqaphela ukuthi bona ubufakazi obufanayo obabukhomba ukuphela kwezikhathi zesiprofetho ngo-1843, empeleni babufakazela ukuthi lezo zikhathi zaphela ngo-1844.

The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”

Ishadi lika-1850 lenziwa ngo-1850, futhi laqala ukudayiswa ngoJanuwari ka-1851. U-Ellen White waloba ukuthi nalelo shadi laliyikugcwaliseka kukaHabakuki, njengoba naye ayekulobile nangokuqondene neshadi lika-1843. Nalelo shadi lalimelela futhi isikhathi eside kunazo zonke sesiprofetho njenge “izikhathi eziyisikhombisa” zikaLevitikusi 26.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Ngabona ukuthi uNkulunkulu wayekushicilelweni kweshadi likaMfoweth’ uNichols. Ngabona ukuthi kwakukhona isiprofetho saleli shadi eBhayibhelini, futhi uma leli shadi lenzelwe abantu bakaNkulunkulu, uma lanele komunye lanele nakomunye, futhi uma oyedwa wayedinga ishadi elisha elidwetshwe ngesilinganiso esikhulu, bonke balidinga ngokufanayo.” Manuscript Releases, umqulu 13, 359.

To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.

Ukusho ukuthi inkomba kaDade White eqinisweni lokuthi amaMillerite “amemezela ukuthi isikhathi eside kunazo zonke nesokugcina sesiprofetho esivezwa eBhayibhelini sase sesizophela,” inembile, ngoba benza kanjalo. Ukusho ukuthi “isikhathi sesiprofetho” “eside kunazo zonke” siyiminyaka eyizinkulungwane ezimbili namakhulu amathathu kuphendulela ubufakazi bukaDade White bumelane nabo ngokwabo, futhi bumelane nombhalo womlando. Ukukholwa leyo nganekwane kungukukholwa amanga, futhi ezinsukwini zokugcina labo abakhetha ukukholwa amanga benza kanjalo ngoba bengalithandi iqiniso.

Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.

UJesu akazange ngokuyisimangaliso azijove ngohlobo oluthile lokudambisa ubuhlungu kwasezulwini ukuze adlule ekuhluphekeni kwesiphambano. UJesu wahlupheka ngokuhlupheka kwasezulwini, okudlula kude noma yini indalo Yakhe ebingayikhuthazela. Nokho isintu sidalwe ngomfanekiso Wakhe, futhi ugqozi lukhomba ukuthi isintu simelwe ukunqoba njengoba Yena anqoba. Okwavumela uKristu ukuba akhuthazelele ukuhlupheka kwesiphambano kwakuyisici ayenaso, isintu naso esinaso.

> Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.

> Sibheke kuJesu, umsunguli nomphelelisi wokukholwa kwethu; owathi ngenxa yentokozo ayeyibekelwe ngaphambili wakhuthazelela isiphambano, edelela ihlazo, futhi usehlezi ngakwesokunene sesihlalo sobukhosi sikaNkulunkulu. Hebheru 12:1.

Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.

UJesu wakhuthazelela ukuhlupheka kwesiphambano, ngoba wayenenhloso ayeyibekelwe phambi kwakhe; nathi sidalwe ngomfanekiso wakhe, ngakho-ke siyizidalwa ezikhuthazwa yizinhloso. Lokho kuyingxenye yokwakheka kwethu. Uma siye saholelwa ekukholweni ukuthi akubalulekile ukuqonda izisekelo zobu-Adventist, ngeke sibe nesisusa sokwenza yona leyo nto. Okuwukuphela kwesisusa sobuNkulunkulu esingavuswa nguMoya oNgcwele ukuze sinqobe leso simo saseLawodikeya uthando lweqiniso. Uthando lweqiniso luzovivinywa ukutholakala kwemikhuba namasiko alula, aklanyelwe ukuthobisa izindlebe zethu ezilumayo. Uma, ekunethezekeni kwethu kwaseLawodikeya, singenaso isifiso sokuqonda iqiniso ngokwethu, siyolahleka. Yilapho ubu-Adventist bumi khona namuhla.

Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.

UDaniyeli uyisibonelo sabantu bakaNkulunkulu ezinsukwini zokugcina abafuna, ngezwi lesiprofetho, ukuqonda ubudlelwano phakathi kokuthunjwa kweminyaka engamashumi ayisikhombisa nesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu. Ukuveza isiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu njengesikhathi sesiprofetho eside kunazo zonke nesokugcina kuwukwenqaba amaqiniso ayisisekelo e-Adventism, futhi ngesikhathi esifanayo kuwukwenqaba igunya loMoya Wesiprofetho. Ukusho ukuthi ngesikhathi amaMillerite ethula isikhathi sesiprofetho eside kunazo zonke nesokugcina, kwakuyiminyaka eyizinkulungwane ezimbili namakhulu amathathu, kuwukwenqaba umlando oqoshiwe.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Asinalutho esingakwesaba ngekusasa, ngaphandle kokuba sikhohlwe indlela iNkosi esihole ngayo, kanye nemfundiso yaYo emlandweni wethu owedlule.” Life Sketches, 196.

Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.

UGabriyeli weza ukunikeza uDaniyeli ukuqonda ngemibono yomibili, i-“mareh” ne-“chazon”, futhi wayala uDaniyeli ukuba ayihlukanise engqondweni le mibono emibili, nakuba ngokusobala yayinobudlelwane besiprofetho. Umbono wawuhlanganisa imibuso yesiprofetho seBhayibheli ezahlukweni zesikhombisa nezesishiyagalombili, eyayiyimpinda nokunwetshwa kwaleyo mibuso efanayo esahlukweni sesibili. Lolu lwazi lwaluhlanganisa nengxoxo yasezulwini eyayimelela omunye umbono njengokunyathelwa phansi kwendlu engcwele kaNkulunkulu nabantu bakhe, kanti omunye umbono wawumayelana nomsebenzi wokubuyisela abantu nendlu engcwele.

As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”

Njengoba uGabriyeli ethula ukuhunyushwa, okwaze kwaba yisisekelo somlayezo owamenyezelwa amaMillerite, kwakukhona ubudlelwane obabukhona phakathi kwale mibono emibili, okumele buqashelwe yilabo abagcwalisa umyalo wokwenza ukuhlukanisa engqondweni kokuhunyushwa. Omunye umehluko uvezwa ngamazwi amabili womabili ahunyushwa ngokuthi “anqunyiwe.”

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.

> Amasonto angamashumi ayisikhombisa anqunyelwe abantu bakho nomuzi wakho ongcwele, ukuze kuqedwe isiphambeko, nokuqeda izono, nokwenzela ububi ukubuyisana, nokuletha ukulunga okuphakade, nokunamathisela umbono nesiprofetho uphawu, nokugcoba oNgcwele kunabo bonke. Ngakho yazi uqonde, ukuthi kusukela ekuphumeni komyalo wokubuyisela nowokwakha iJerusalema kuze kube kuMesiya iNkosana kuyakuba amasonto ayisikhombisa namashumi ayisithupha nambili; umgwaqo uyakwakhiwa futhi, nodonga ngokunjalo, nasezikhathini zokuhlupheka. Futhi emva kwamashumi ayisithupha nambili amasonto uMesiya uyakunqunywa, kodwa kungabi ngenxa yakhe; abantu benkosana ezayo bayakuchitha umuzi nendlu engcwele; nokuphela kwawo kuyakuba njengozamcolo, kuze kube sekupheleni kwempi ukunqunywa kokuchithwa. Futhi iyakuqinisa isivumelwano nabaningi isonto linye; futhi phakathi nesonto iyakwenza umhlatshelo nomnikelo kuphele, futhi ngenxa yokwanda kwezinengiso iyakuwenza incithakalo, kuze kube sekuphelelisweni; nalokho okunqunyiweyo kuyakuthululelwa phezu kwencithakalo. Daniyeli 9:24–27.

Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.

Amasonto ayisikhombisa anamashumi ayisikhombisa (iminyaka engamakhulu amane namashumi ayisishiyagalolunye) amisiwe phezu kwabantu nomuzi ongcwele. Igama elihunyushwe ngokuthi “amisiwe” lisho ukuthi “anqanyuliwe”, futhi leli gama libhekisela esikhathini noma esivivinyweni samaJuda neJerusalema. Futhi lalimelela isikhathi sokuvukela esaletha ukubhujiswa kweJerusalema nokuthunjwa kweminyaka engamashumi ayisikhombisa. Ngakho-ke iminyaka engamakhulu amane namashumi ayisishiyagalolunye “yamiswa”, iqala emyalweni wesithathu. Iminyaka yokuqala engamakhulu amane namashumi ayisishiyagalolunye yokuvukela yaletha ukuhlasela kukaNebukhadinezari kathathu, ukubhujiswa kokugcina kweJerusalema, nokuhlakazeka nokuthunjwa kweminyaka engamashumi ayisikhombisa kuka-Israyeli ongokoqobo eBhabhiloni engokoqobo.

The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.

Isimemezelo sokuqala saphawula ukuphela kokuthunjwa kanye nokuqala komsebenzi wokwakha kabusha iJerusalema. Isimemezelo sesithathu saphawula ukuqala kweminyaka eyizinkulungwane ezimbili namakhulu amathathu. Ukufika kwengelosi yokuqala kwaphawula ukuphela kokuthunjwa kuka-Israyeli ongokomoya eBhabhiloni elingokomoya iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, futhi kwaphawula ukuqala kwenkathi yeminyaka engamashumi amane nesithupha, lapho uKristu wasebenzisa amaMillerite ukuphuma ekuthunjweni nokumisa ithempeli elingokomoya.

The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.

Igama elihunyushwe kabili ngokuthi “elimisiwe” emavesini angamashumi amabili nesithupha nangamashumi amabili nesikhombisa lithi “charats,” futhi lisho “ukulimaza” kanye “nesinqumo.” Ngokwesiprofetho “kwanqunywa” ukuthi upapa uzokwamukela “isilonda” esibulalayo, ekupheleni kokuthukuthela kokuqala. Yilo kanye igama uDaniyeli alisebenzisayo esahlukweni seshumi nanye, evesini lamashumi amathathu nesithupha.

> 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 11:36.

> Inkosi iyakwenza ngokwentando yayo; iyakuziphakamisa, futhi izikhulise ngaphezu kwabo bonke onkulunkulu, ikhulume izinto ezimangalisayo imelene noNkulunkulu wawonkulunkulu, iphumelele kuze kufezeke intukuthelo; ngokuba okumisiwe kuyakwenzeka. Daniyeli 11:36.

In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”

Evesini lamashumi amathathu nesithupha, “inkosi” ubupapa. Ubupapa babuzakuphumelela kwaze kwaba ngowe-1798, lapho bamukela khona inxeba labo elibulalayo. Khona-ke “ulaka” lokuqala lwaluzakuba “selufeziwe,” ngokuba lolo “laka” lwase “luminqunyiwe” (lwamiswa ngomthetho) ukuba “lwenziwe.” Ekupheleni kolaka lokuqala olumelene nombuso wasenyakatho ka-Israyeli, olwaqala ngo-723 BC lwaze lwaphela ngo-1798, ubupapa bamukela “inxeba elibulalayo.” Igama elithi “luminqunyiwe” lisho “inxeba.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Ngase ngibona elinye lamakhanda ayo kungathi lilinyazwe laze lafa; kepha inxeba lalo elibulalayo laphulukiswa; izwe lonke lamangala lilandela isilo. IsAmbulo 13:3.

The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.

Uhlaka lwesiprofetho lwamaMillerite lwalusekelwe emandleni amabili abhubhisayo obuqaba, alandelwa ubupapa. Babeqonda ukuthi lawo mandla amabili ayeyonyathela phansi indawo engcwele nebandla, njengoba kufanekiswa embonweni we-“chazon” kuDaniyeli isahluko sesishiyagalombili, ivesi leshumi nantathu.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Khona-ke ngezwa oyedwa ongcwele ekhuluma, omunye ongcwele wayesethi kulowo ongcwele othile owayekhuluma: Kuyakuba isikhathi esingakanani umbono omayelana nomnikelo wemihla ngemihla, nangesiphambeko sencithakalo, wokunikela kokubili indawo engcwele kanye nebutho ukuba kunyathelwe phansi? Daniyeli 8:13.

The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.

Amandla obupapa aletha incithakalo ayeyakunyathela phansi indawo engcwele nebutho iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha.

> 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. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Kepha igceke elingaphandle kwethempeli ulishiye ngaphandle, ungalilinganisi; ngokuba linikwe abeZizwe; futhi umuzi ongcwele bayakuwunyathela ngezinyawo izinyanga ezingamashumi amane nambili. Futhi ngiyakunika ufakazi bami ababili amandla, futhi bayakuprofetha izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha, bembethe indwangu yamasaka. IsAmbulo 11:2, 3.

At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.

Ekupheleni kwalokho kuthukuthela kokuqala ngo-1798, isiprofetho sasimisiwe ukuba “silimaze” ubupapa. KuDaniyeli isahluko sesishiyagalolunye, lokho kumiswa kuvezwa emavesini amabili okugcina, futhi igama elihunyushwe kabili ngokuthi “kumisiwe” kulawo mavesi lihlotshaniswa nombono we-“chazon”, kanti igama elihunyushwe ngokuthi “kumisiwe” evesini lamashumi amabili nane liyigama lesiHeberu elihlukile futhi lihlotshaniswa nombono we-“mareh”. UDaniyeli, emele abantu bakaNkulunkulu bezinsuku zokugcina, wayefuna ukuqonda ubudlelwane obuphakathi kwale mibono emibili, uGabriyeli ayemtshele ukuba ayihlukanise engqondweni.

We will continue this subject in the next article.

Sizoqhubeka nalesi sihloko esihlokweni esilandelayo.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “UNkulunkulu akasiniki umlayezo omusha. Kufanele simemezele umlayezo owathi ngo-1843 nango-1844 wasikhipha kwamanye amabandla.” Review and Herald, January 19, 1905.

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