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# Elijah - Number Six

U-Eliya — Inombolo Yesithupha

Ten Tests

Izivivinyo Eziyishumi

Author

Jeff Pippenger

Published

October 5, 2023

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We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.

Besilokhu sikhuluma ngomfanekiso ka-Eliya, futhi manje sisebenzisa izindaba zaseNtabeni iKarmeli naseNtabeni iSinayi ukuveza inqubo yokuvivinywa eqhubekayo yophondo lobuProthestani kanye nentuthuko yezombusazwe eqhubekayo yophondo lobuRiphabhulikhi ehambisana nophondo lobuProthestani.

The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.

Isihloko sokugcina besihlola ukuhlubuka okukuNumeri isahluko seshumi nantathu neshumi nane, okukhomba isivivinyo seshumi nesokugcina sika-Israyeli wasendulo emva kokuwela kwabo uLwandle oluBomvu. Lo mlando uyahambisana nesiqalo sokunyakaza komlando wamaMillerite, kodwa futhi uyahambisana nomlando wokunyakaza kukaNkulunkulu kokugcina. Umsebenzi wezingelosi zontathu zeSambulo ishumi nane ufezwa ngokunyakaza ekuqaleni nangokunyakaza ekugcineni.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Ingelosi elihlanganyela ekumemezeleni umlayezo wengelosi yesithathu liyakukhanyisa umhlaba wonke ngenkazimulo yalo. Lapha kubikezelwa umsebenzi wobubanzi bomhlaba wonke nowamandla angajwayelekile. Ukunyakaza kwe-Adventi kwango-1840–44 kwakuyisibonakaliso esikhazimulayo samandla kaNkulunkulu; umlayezo wengelosi yokuqala wathwalelwa kuzo zonke iziteshi zobumishonari emhlabeni, futhi kwamanye amazwe kwaba khona intshisekelo yenkolo enkulu kunazo zonke eke yabonakala kunoma yiliphi izwe kusukela eNguqukweni yenkolo yekhulu leshumi nesithupha; kodwa lokhu kuyodlulwa ukunyakaza okunamandla ngaphansi kwesixwayiso sokugcina sengelosi yesithathu.” The Great Controversy, 611.

Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.

Phakathi komlando wenhlangano yokuqala nowenhlangano yokuphetha, sithola umlando webandla laseLawodikeya. Ingelosi ekhanyisa umhlaba ngenkazimulo yayo ichazwa ngokusobala njengomnyakazo, hhayi njengebandla.

> “Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.

> “Mayelana neBhabhiloni, ngesikhathi esivezwe kulesi siprofetho, kuthiwa: ‘Izono zalo sezifinyelele ezulwini, futhi uNkulunkulu uzikhumbulile iziphambeko zalo.’ IsAmbulo 18:5. Ligcwalisile isilinganiso secala lalo, futhi ukubhujiswa sekuzokwehlela phezu kwalo. Kodwa uNkulunkulu usenabantu eBhabhiloni; futhi ngaphambi kokuhanjelwa kwezahlulelo Zakhe, laba abathembekileyo kumelwe babizwe baphume kulo, ukuze bangahlanganyeli ezonweni zalo futhi ‘bangamukeli izinhlupho zalo.’ Ngakho-ke ukunyakaza okufanekiselwa yingelosi eyehla ivela ezulwini, ikhanyisa umhlaba ngenkazimulo yayo futhi imemeza ngamandla ngezwi elinamandla, imemezela izono zeBhabhiloni. Ngokuhambisana nomyalezo wayo kuzwakala isimemo esithi: ‘Phumani kulo, bantu Bami.’ Lezi zimemezelo, zihlangene nomyalezo wengelosi yesithathu, ziyisixwayiso sokugcina esizakunikwa abakhileyo emhlabeni.” The Great Controversy, 604.

All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.

Bonke abaprofethi bayavumelana omunye nomunye, futhi bonke bakhomba ngokucacile kakhulu “izinsuku zokugcina” kunokuba bakhombe izinsuku lapho iziprofetho zamenyezelwa khona. Njengesibonelo salesi simo, ingelosi yesAmbulo ishumi nesishiyagalombili, yayimelelwa futhi isamelelwa ngokomfanekiso yingelosi yesAmbulo ishumi. Zombili zikhanyisela umhlaba ngenkazimulo yayo lapho yehla. USister White ukhomba ingelosi yokuqala encwadini ethi Early Writings.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “UJesu wathuma ingelosi enamandla ukuba yehle ixwayise abakhileyo emhlabeni ukuba balungiselele ukuvela kwakhe kwesibili. Njengoba ingelosi isuka ebukhoneni bukaJesu ezulwini, ukukhanya okukhazimula ngokwedlulele nokunenhlonipho enkulu kwahamba phambi kwayo. Ngatshelwa ukuthi umsebenzi wayo kwakuwukukhanyisa umhlaba ngenkazimulo yayo nokuxwayisa umuntu ngolaka lukaNkulunkulu oluzayo.” Early Writings, 245.

That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.

Leyo ngelosi yesAmbulo ishumi nesishiyagalombili yehla ngoSepthemba 11, 2001. Yayifanekiselwe ngaphambili yingelosi eyehla ngo-Agasti 11, 1840. Ku-Isaya isahluko sesithupha, u-Isaya uboniswa ithempeli ezulwini nenkazimulo kaNkulunkulu. Evesini lesithathu lesahluko sesithupha kuvezwa ukuthi umhlaba wonke ugcwele inkazimulo kaNkulunkulu. Lokho kwenzeka lapho ingelosi yesAmbulo ishumi nesishiyagalombili yehla.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Kwathi emva kwalezi zinto ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; nomhlaba wakhanyiswa yinkazimulo yayo. IsAmbulo 18:1.

Verse three of Isaiah six identifies the same history.

Ivesi lesithathu lika-Isaya isahluko sesithupha lichaza wona lowo mlando.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Omunye wamemeza komunye, wathi: Ngcwele, ngcwele, ngcwele, uJehova wamabandla; umhlaba wonke ugcwele inkazimulo yakhe. Isaya 6:3.

Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.

UDade White uhlanganisa umbono ka-Isaya wendawo engcwele nomnyakazo wesAmbulo seshumi nesishiyagalombili.

> “The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

> “Amaserafi aphambi kwesihlalo sobukhosi agcwele kakhulu ukwesaba okunenhlonipho lapho ebuka inkazimulo kaNkulunkulu, kangangokuthi awaze ngisho nomzuzwana azibheke wona ngokwaneliseka ngokwawo, noma ngokuzincoma wona uqobo noma omunye nomunye. Ukudumisa nokukhazimulisa kwawo kungokweNkosi yamabandla, ephakeme nephakanyisiwe, lenkosi yengubo yayo yokukhazimula igcwalisa ithempeli. Njengoba ebona ikusasa, lapho umhlaba wonke uyakugcwala inkazimulo yakhe, ingoma yokudumisa yokunqoba iphindwaphindwa kusukela komunye kuya komunye ngehubo elimnandi, ‘Ungcwele, ungcwele, ungcwele, uyiNkosi yamabandla.’ Aneliseke ngokupheleleyo ukukhazimulisa uNkulunkulu; futhi ebukhoneni bakhe, ngaphansi kokumamatheka kwakhe kokwamukela, awafisi lutho olunye. Ekuthwaleni umfanekiso wakhe, ekwenzeni inkonzo yakhe nasekumnquleni, ukufisa kwawo okuphezulu kunakho konke kufinyelelwa ngokugcwele.”

> “The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.

> “Umbono u-Isaya awuphiwayo umelela isimo sabantu bakaNkulunkulu ezinsukwini zokugcina.” Review and Herald, December 22, 1896.

John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.

UJohane encwadini yeSambulo isahluko seshumi futhi nasesahlukweni seshumi nesishiyagalombili, kanye no-Isaya esahlukweni sesithupha kuhlanganiswe nokuchasisela kukaDade White, kubeka yonke le mifanekiso yomhlaba ukhanyiswa yinkazimulo kaNkulunkulu endaweni efanayo emlandweni. Umhlaba wonke wabona izehlakalo ezenzeka ngoSepthemba 11, 2001. Umlando oqhubekayo wenhlangano yamaMillerite owaphela ngo-1863, wawuyisifanekiselo somlando lapho ingelosi enamandla yeSambulo isahluko seshumi nesishiyagalombili yehla kanye nomlando ohlobene nengelosi eyehla eSambulweni isahluko seshumi. Njengoba lezi zisekelo zokuqala sezibekiwe, sizobuyela enqubweni yokuvivinywa emelwe kuNumeri isahluko seshumi nane. Emva kokuba uMose ancengele izihlubuki ezazifisa ukubuyela eGibhithe nokukhandela ngamatshe uJoshuwa noKalebi, uNkulunkulu uyakwamukela ukuncenga kukaMose.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.

> UJehova wasesethi, Ngithethelele njengokwezwi lakho; kodwa ngeqiniso njengoba ngiphila, umhlaba wonke uyakugcwala inkazimulo kaJehova. Ngokuba bonke labo bantu ababone inkazimulo yami, nezimangaliso zami engazenza eGibhithe nasehlane, bangilinga manje lezi zikhathi eziyishumi, abalalelanga izwi lami; impela abayikuyibona izwe engafunga ngalo koyise babo, futhi akuyikuba khona noyedwa kubo abangicasulayo oyakulibona; kodwa inceku yami uKalebi, ngenxa yokuthi wayenomoya ohlukile kanye naye, futhi wangilandela ngokupheleleyo, yena ngiyakumngenisa ezweni angene kulo; nenzalo yakhe iyakulidla ifa. Numeri 14:20–24.

The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.

Umlando omelwe lapha kuNumeri isahluko seshumi nane uyisivivinyo sokugcina sika-Israyeli wasendulo, futhi ukwehluleka kwabo kwabamisela ukufa ehlane eminyakeni engamashumi amane eyalandela. Lo mlando uhlobene ngokuqondile neSambulo isahluko seshumi nesishiyagalombili, ngoba lapho uNkulunkulu wamemezela ukuthi “impela njengokuba” uNkulunkulu ephila, “umhlaba wonke uyakugcwala inkazimulo kaJehova.” Lesi yisitatimende esinamandla kakhulu uNkulunkulu asibeka kulo mlando obhaliwe, futhi ngokwenza kanjalo ugcizelela ukuthi umlando omelwe kuNumeri izahluko zeshumi nantathu neshumi nane wawukhomba phambili enhlanganweni enamandla yengelosi yaseSambulweni isahluko seshumi nesishiyagalombili. Ngenxa yokuthi iSambulo isahluko seshumi nesishiyagalombili siyisiphetho sabantu bakaNkulunkulu abayinsali, ukuqala kwabantu bakaNkulunkulu abayinsali nakho kufanekiselwa endimeni esiyicabangayo encwadini kaNumeri.

On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.

Mhla ziyi-11 ku-Agasti 1840, ekugcwalisekeni kwesiprofetho se-Islamo senhlekelele yesibili, abantu besivumelwano ababekade bekhethiweyo bahlolwa ngomyalezo ka-Eliya owawusanda kufakazelwa ukuthi uqinisile.

On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.

NgoSepthemba 11, 2001, ekugcwalisekeni kwesiprofetho samaSulumane somaye wesithathu, abantu besivumelwano ababekade bekhethiweyo baphawula ukuqala kokwahlulelwa kwabaphilayo njengomyalezo ka-Eliya owawusanda kufakazelwa ukuthi ulungile.

The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.

Umyalezo ka-Eliya emlandweni wamaMillerite wamiswa ngaphakathi komongo wesikhathi sesiprofetho. Umyalezo ka-Eliya ngoSepthemba 11, 2001 wamiswa ngaphakathi komongo wokuphindwa komlando. USepthemba 11, 2001 waphinda umlando ka-Agasti 11, 1840, ngokuba zombili lezi zinsuku zimelela ukugcwaliseka kwesiprofetho esimayelana ne-Islamu, futhi zombili ziphawula ukwehla kwengelosi, uDade White athi “akuyena omunye umuntu ongaphansi kukaJesu Kristu.” Nakuba uDade White engalokothi asho ukuthi ingelosi yesAmbulo ishumi nesishiyagalombili “akuyena omunye umuntu ongaphansi kukaJesu Kristu” njengoba enza ngengelosi yesAmbulo ishumi, ingelosi yesAmbulo ishumi nesishiyagalombili ikhanyisa umhlaba “ngenkazimulo yayo,” futhi imiBhalo icacile ukuthi yinkazimulo kaJesu Kristu ekhanyisa umhlaba.

The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.

Ithuluzi lokwahlulela elaletha uvivinyo lwamaProthestani ekuqaleni kwakuyinhlangano yamaMillerite njengoba imelelwe ngu-Eliya. Ithuluzi lokwahlulela eliletha uvivinyo lweSeventh-day Adventism ekugcineni yinhlangano ka-Eliya njengoba imelelwe yizinkulungwane eziyikhulu namashumi amane nane. Uphawu luka-Eliya lunencazelo engaphezu kweyodwa, futhi nakuba emele uMiller kanye nenhlangano yamaMillerite, ubuye futhi amele izinkulungwane eziyikhulu namashumi amane nane.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.

> “UMose entabeni yokuguqulwa isimo wayengufakazi wokunqoba kukaKristu phezu kwesono nokufa. Wayemelela labo abayophuma ethuneni ekuvukeni kwabalungileyo. U-Eliya, owayethathwe wayiswa ezulwini engakubonanga ukufa, wayemelela labo abayobe besaphila emhlabeni ekufikeni kwesibili kukaKristu, futhi abayoguqulwa ‘ngesikhashana, ngokucwazimula kweso, ngokukhala kwecilongo lokugcina;’ lapho ‘lokhu okufayo kumelwe kwembathe ukungafi,’ futhi ‘lokhu okonakalayo kumelwe kwembathe ukungonakali.’ 1 Korinte 15:51-53. UJesu wayembathiswe ukukhanya kwezulu, njengoba eyobonakala lapho efika ‘okwesibili, kungengokwesono, kube ngokusindisa.’ Ngokuba uyofika ‘enkazimulweni kaYise kanye nezingelosi ezingcwele.’ Hebheru 9:28; Marku 8:38. Isithembiso soMsindisi kubafundi base sesigcwalisekile manje. Entabeni umbuso wenkazimulo wesikhathi esizayo wamelwa ngesifaniso esincane,—uKristu iNkosi, uMose engummeleli wabangcwele abavusiweyo, no-Eliya engowalabo abaguquliwe.” The Desire of Ages, 412.

The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.

Abantu besivumelwano abadlulwayo bayinhlangano enkulu yesilinganiso sika-ishumi kwababili. Baningi ababiziweyo, kodwa bambalwa abakhethiweyo. Ukwehluleka kovivinyo lweshumi kwakuncike ekutheni umbiko omubi, noma umbiko omuhle weZwe Lesithembiso, wenqatshwa noma wamukelwa. Ngakho-ke, umlando oboniswe lapha uveza ukuthi ukunqoba noma ukwehlulwa emlandweni oqhubekayo wokuvivinywa kusekelwe ekukhetheni phakathi kwezindlela ezimbili zokuhumusha ulwazi olufanayo.

All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.

Zonke izinhloli eziyishumi nambili zalibona iZwe Lesithembiso, kodwa kwafinyelelwa eziphethweni ezimbili ezehlukene mayelana nalokho iZwe Lesithembiso elalikumele. Omunye umbiko wawuqhutshwa ukwesaba kobuntu, kanti omunye wawuqhutshwa ukukholwa. Omunye wabonakalisa isifiso sokwenqaba ukuholwa nguNkulunkulu nokubuyela ebugqilini baseGibhithe, kanti omunye umbiko wabonakalisa isifiso sokwethemba ukuholwa nguNkulunkulu nokungena phambili eZweni Lesithembiso.

In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.

Enhlanganweni yamaMillerite, iningi lalo laphinde lakhetha ukubuyela ebugqilini baseBabiloni nokuba ngamadodakazi alo, futhi lokhu kwakuyisibonakaliso sesinqumo salo sokwenqaba isigijimi sesiprofetho sengwezi yokuqala. AmaMillerite athembekileyo akhetha ukulandela isigijimi sesiprofetho sengwezi yokuqala, ngisho nangemva kokwehluleka okubonakalayo ekudumaleni kokuqala entwasahlobo ka-1844. Umlando wezikaNumeri uveza “imibiko” emibili ehlukene yezinhloli eziyishumi nambili, emele ukuhlaziywa okubili okuhlukene kwesigijimi esisodwa sesiprofetho. Ngo-1863, ubu-Adventism baseLawodisiya abuzange bamukele isigijimi sesiprofetho; benqaba isigijimi sesiprofetho esasimisiwe ngaphambili. Ngo-1863, ubu-Adventism baseLawodisiya babuyela futhi bamukela indlela yaseBhayibhelini eyayiphikisana noWilliam Miller kuyo yonke inkonzo yakhe. Labo abenqaba isigijimi sesiprofetho futhi befisa ukubuyela ebugqilini bafanekiselwa ngabahlubuki bakaNumeri ishumi nane, abagcina ngokufela ehlane.

The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.

Inani eliyishumi, lapho libhekwa njengophawu, njengazo zonke izimpawu linezincazelo ezingaphezu kweyodwa. Incazelo yalo engokomfanekiso kumelwe iqondwe ngomongo wesigaba lapho litholakala khona. “Ishumi” njengophawu lingamela ukushushiswa. Lingamela ukuvivinywa. Lingamela inyunyana ephindwe kayishumi yamakhosi aseYurophu, izizwe zasenyakatho zakwa-Israyeli, neZizwe Ezihlangene. Ebandleni laseSmirna abantu bakaNkulunkulu babeyakuba nosizi izinsuku eziyishumi.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Ungesabi lutho kulezo zinto oyakuhlupheka ngazo; bheka, uSathane uyakuphonsa abanye benu etilongweni, ukuze nilingwe; futhi niyakuba nosizi izinsuku eziyishumi: thembeka kuze kube sekufeni, khona ngiyakukunika umqhele wokuphila. IsAmbulo 2:10.

The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.

Izazi-mlando zikhomba ushushiso olwenziwa nguDiocletian emlandweni waseSmirna, ngoba lowo kwaba ngowona shushiso olubi kakhulu emlandweni waseSmirna, futhi lwahlala iminyaka eyishumi. Ezinye izazi-mlando zibonisa ushushiso oluyishumi olwehlukene emlandweni waseSmirna. Noma kunjalo, lwafezwa yiRoma yoMbuso, okuthi kuDaniyeli isahluko sesikhombisa imelwe izimpondo eziyishumi. Lawo makhosi ayishumi ayengamakhosi, afanekiselwa ngu-Ahabi owaphinga nobupapa, futhi ayeyithuluzi loshushiso ubupapa obalusebenzisa ukufeza ukubulawa ngesikhathi seNkathi yoBumnyama. “Ishumi” limelela amandla ombuso afeza ushushiso ngenxa kaJezebeli. KuDaniyeli isahluko sokuqala “ishumi” lifanekisela isikhathi sokuvivinywa.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.

> Ngiyakuncenga, zivivinye izinceku zakho izinsuku eziyishumi; basiphe imidumba ukuba siyidle, namanzi ukuba siwaphuze. Khona-ke makubhekwe ubuso bethu phambi kwakho, nobuso babantwana abadla isabelo sokudla kwenkosi; futhi njengoba uyakubona, yenze kanjalo ezincekwini zakho. Wayesevuma kubo kule ndaba, wabavivinya izinsuku eziyishumi. Kwathi ekupheleni kwezinsuku eziyishumi ubuso babo babubonakala bubuhle kakhulu, futhi benonile emzimbeni kunabo bonke abantwana ababedla isabelo sokudla kwenkosi. Daniyeli 1:12–15.

In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.

KuNumeri ishumi nane, u-Israyeli wasendulo wayemcasulile uNkulunkulu izikhathi eziyishumi, okwakumele izivivinyo eziyishumi phakathi nesikhathi esithile.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.

> Kodwa, njengoba ngiphila impela, umhlaba wonke uyakugcwaliswa ngenkazimulo yeNkosi. Ngokuba bonke labo bantu ababone inkazimulo yami nezimangaliso zami engazenza eGibhithe nasehlane, bangilinga manje lezi zikhathi eziyishumi, abalilalelanga nezwi lami. Numeri 14:21, 22.

If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.

Uma ubungasesha ku-inthanethi ukuze uqonde ukuthi yikuphi ukuhlubuka okuthile okumele izihlubuki eziyisishiyagalolunye noma izivivinyo ezahluleka kusukela ekukhululweni oLwandle oluBomvu kuze kufike esivivinyweni seshumi, ubungathola ukuhlukahluka okumbalwa mayelana nokuthi yikuphi ukwehluleka kwa-Israyeli wasendulo okufanele kuphawulwe njengenye yalezo zivivinyo eziyishumi. Ngiphikisa ngokuthi ukukhululwa oLwandle oluBomvu, okukhonjiswe ngokucacile njengokuhambisana no-October 22, 1844, kuyisiqalo sezivivinyo eziyishumi, futhi ngalokho kuyindawo yokuqala ukubala izivivinyo ezavela kusukela ku-1844 kuya ku-1863. Kwakukhona inqubo eqhubekayo yokuvivinywa eyaqala ngo-1798 lapho incwadi kaDaniyeli ivulwa uphawu, futhi leyo nqubo yahlanganisa umlando wemiyalezo yengelosi yokuqala neyesibili eyaphetha ngokufika kwengelosi yesithathu ngo-October 22, 1844.

> “In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.

> “EMinneapolis uNkulunkulu wanika abantu baKhe amagugu ayigugu eqiniso ezimweni ezintsha. Lokhu kukhanya okuvela ezulwini abanye bakwenqaba ngayo yonke inkani amaJuda ayibonakalisa ekwenqabeni uKristu, futhi kwaba khona ukukhuluma okuningi ngokuma ngezimpawu ezindala. Kodwa kwakukhona ubufakazi bokuthi babengazi ukuthi ziyini ngempela izimpawu ezindala. Kwakukhona ubufakazi futhi kwakukhona ukucabanga okuvela eZwini okwazincoma kunembeza; kodwa izingqondo zabantu zazibambelele, zivalekile ekungeneni kokukhanya, ngoba base benqumile ukuthi kwakuyiphutha eliyingozi elisusa ‘izimpawu ezindala,’ kanti empeleni kwakunganyakaziswa ngisho nesikhonkwane esisodwa sezimpawu ezindala, kodwa babenemibono ephendukezelwe ngalokho okwakwakha izimpawu ezindala.

> “The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.

> “Ukudlula kwesikhathi ngo-1844 kwakuyinkathi yezehlakalo ezinkulu, kuvulela amehlo ethu amangalisayo ukuhlanzwa kwendlu engcwele okwakwenzeka ezulwini, futhi kunobudlelwane obuqondile nabantu bakaNkulunkulu abasemhlabeni, [kanye] nemiyalezo yengelosi yokuqala neyesibili nowesithathu, yembula isibhengezo okwakulotshwe kuso ukuthi, ‘Imiyalo kaNkulunkulu nokukholwa kukaJesu.’ Esinye sezimpawu eziyisisekelo ngaphansi kwalo myalezo kwakuyithempeli likaNkulunkulu, elabonwa ngabantu baKhe abathanda iqiniso ezulwini, nomphongolo oqukethe umthetho kaNkulunkulu. Ukukhanya kweSabatha lomyalo wesine kwakhanyisa imisebe yako enamandla endleleni yabaphuli bomthetho kaNkulunkulu. Ukungafi kwababi akuyona imfundiso; lokhu kuyisibonakaliso esidala. Angikhumbuli lutho olunye olungangena ngaphansi kwesihloko sezimpawu ezindala. Wonke lo msindo wokuguqula izimpawu ezindala ungowokucatshangelwa nje.” The 1888 Materials, 518.

On October 22, 1844 the third angel arrived with a message in his hand.

Ngomhla zingama-22 kuMfumfu, 1844, ingelosi yesithathu yafika inomlayezo esandleni sayo.

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.

> “Njengokuba inkonzo kaJesu yayisiphetha endaweni engcwele, futhi engena endaweni engcwele kunazo zonke, wema phambi komphongolo owawuqukethe umthetho kaNkulunkulu, wathumela enye ingelosi enamandla enomyalezo wesithathu emhlabeni. Kwafakwa umbhalo wesikhumba esandleni sale ngelosi, futhi njengoba yehlela emhlabeni ngamandla nangobukhosi, yamemezela isixwayiso esesabekayo, esihambisana nokusongela okwesabeka kakhulu okwake kwalethwa kumuntu.” Early Writings, 254.

On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”

Ngo-Okthoba 22, 1844 ingelosi yehla iphethe isikhumba sokubhala esandleni sayo abantu bakaNkulunkulu ababemelwe ukusidla. Izimfundiso “zezimpawu zomngcele” ezabe sezikhonjiswa kwakumelwe ukuthi zidliwe zamukelwe, noma zenqatshwe zingadliwa. Ngenkathi kufika ingelosi yesithathu iphethe isikhumba sokubhala esandleni sayo, umlayezo owawungaphakathi kwaleso sikhumba wawumela amaqiniso ayisithupha okuhlola. Lezo zivivinyo eziyisithupha zachazwa ngokuthi “ukudlula kwesikhathi,” okwakumela isiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu; ukwahlulela, okwakwethulwa ngokuthi “ukuhlanzwa kwendlu engcwele”; imilayezo yezingelosi ezintathu; “umthetho kaNkulunkulu”; “iSabatha”; kanye nesimo sabafileyo njengoba sethulwa ngokuthi “ukungabi nokungafi komphefumulo.”

Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.

Lawo maqiniso ayisithupha, ngokusobala, ahlobene omunye nomunye, kodwa ngakunye kwawo kwabonwa njengophawu lomngcele. Abanye bangase bangathandi ukufaka ukudlula kwesikhathi kulolu hlu, kodwa kusobala ukuthi abaningi balilahla iqiniso lokuthi u-Okthoba 22, 1844 kwakuyikugcwaliseka kwangempela kwesiprofetho. Bahluleka kulolo vivinyo, okwakuthi ngokusobala kubavimbele ekubhekaneni nezivivinyo ezalandela. Inqubo kaNkulunkulu yokuvivinya isimiswe kaningi njengohlelo oluqhubekayo oludinga ukunqoba uvivinyo olunikezwa kuqala, ngaphambi kokuba umuntu abandakanyeke ovivinyweni olulandelayo.

> “When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.

> “Lapho siqala ukwethula ukukhanya ngodaba lweSabatha, sasingenawo umqondo ocaciswe kahle ngomlayezo wengilosi yesithathu kaSambulo 14:9–12. Umthwalo wobufakazi bethu lapho sasiza phambi kwabantu wawungukuthi inhlangano enkulu yokulindela ukufika kwesibili kukaKristu yayivela kuNkulunkulu, ukuthi imilayezo yokuqala neyesibili yayisiphumile, nokuthi eyesithathu kwakumelwe inikezwe. Sabona ukuthi umlayezo wesithathu waphetha ngamazwi athi: ‘Nansi ukubekezela kwabangcwele: naba abagcina imiyalo kaNkulunkulu nokukholwa kukaJesu.’ Futhi sabona ngokucace njengalokho esikubona manje ukuthi la mazwi esiprofetho ayesikisela inguquko yeSabatha; kodwa mayelana nokuthi kwakuyini ukukhonza isilo okukhulunywa ngakho kulo mlayezo, noma ukuthi kwakuyini umfanekiso nesibonakaliso sesilo, sasingenaso isikhundla esichaziwe.

> “God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.

> “UNkulunkulu ngoMoya waKhe oNgcwele wenza ukukhanya kwakhazimula phezu kwezinceku zaKhe, futhi lesi sihloko savuleka kancane kancane ezingqondweni zazo. Kwadingeka ukufunda okuningi nokukhathalela okukhulu, okuhambisana nokukhathazeka, ukuze kusicwaningwe, isixhumanisi ngesixhumanisi. Ngokunakekela, ngokukhathazeka, nangokusebenza okungaphezi, umsebenzi uye waqhubekela phambili kwaze kwaba yilapho amaqiniso amakhulu omyalezo wethu, eyingqikithi ecacileyo, ehlangene, ephelele, enikezwe izwe lonke.

> “I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’

> “Sengikhulumile kakade ngokwazana kwami noMdala uBates. Ngamthola eyisikhulu sobuKristu sangempela, esinesizotha nesinomusa. Wangiphatha ngobumnene obukhulu sengathi ngangiyingane yakhe uqobo. Ngesikhathi eqala ukungizwa ngikhuluma, wabonakalisa intshisekelo ejulile. Emva kokuba sengiyekile ukukhuluma, wasukuma wathi: ‘NginguTomase ongabazayo. Angikholwa emibonweni. Kodwa uma bengingakholwa ukuthi ubufakazi udade abusho kulobubusuku ngempela buyizwi likaNkulunkulu kithi, bengiyoba indoda ejabula kunazo zonke eziphilayo. Inhliziyo yami ithinteke ngokujulile. Ngiyakholwa ukuthi okhulumayo uqotho, kodwa angikwazi ukuchaza ngokuba ekhonjiswe lezo zinto ezimangalisayo azilandisele thina.’”

> “A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.

> “Ezinyangeni ezimbalwa emva komshado wami, ngahambela, kanye nomyeni wami, umhlangano omkhulu eTopsham, eMaine, lapho uMfundisi uBates ayekhona khona. Ngaleso sikhathi wayengakakholwa ngokugcwele ukuthi imibono yami yayivela kuNkulunkulu. Lowo mhlangano waba yisikhathi sentshisekelo enkulu. UMoya kaNkulunkulu wehlela phezu kwami; ngasongwa embonweni wenkazimulo kaNkulunkulu, futhi okokuqala ngathola ukubona amanye amaplanethi. Emva kokuba sengiphumile embonweni, ngalandisa engangikubonile. Khona-ke uMfundisi B. wangibuza ukuthi ngabe ngangike ngafunda isayensi yezinkanyezi. Ngamtshela ukuthi anginaso isikhumbuzo sokuthi ngangike ngabheka encwadini yesayensi yezinkanyezi. Wathi yena: ‘Lokhu kuvela eNkosini.’ Ngangingakaze ngaphambili ngimbone ekhululeke futhi ejabule kangaka. Ubuso bakhe babukhanya ngokukhanya kwezulu, futhi wanxusa ibandla ngamandla.” Testimonies, volume 1, 78–80.

Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.

Impela, zonke lezi zivivinyo zemfundiso zixhumene, kodwa futhi ziyizivivinyo ezingahlukaniswa zodwa, futhi zambulwa kancane kancane ezincekwini zikaNkulunkulu. Kunamabandla amaningi agcina iSabatha losuku lwesikhombisa, kodwa awenqaba umyalezo wezingelosi ezintathu. Ayalenqaba iqiniso lokuthi ukwahlulela kwaqala ngo-Okthoba 22, 1844, kodwa nokho asaligcina iSabatha. Lezi zivivinyo zemfundiso zixhumene, kodwa zimelela izivivinyo eziyisithupha eziqondile.

As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.

Njengoba kusanda kuboniswa nguJoseph Bates, ukaputeni wasolwandle owayejwayelene ngokuphelele nesayensi yezinkanyezi, wamukela uMoya Wokuprofetha, ayewunqabile ngaphambili. NgoDisemba ka-1844, u-Ellen White wamukela umbono wakhe wokuqala, kwase kufika uvivinyo lwesikhombisa kulowo mnyakazo.

> “The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.

> “IBhayibheli kumele ibe ngumeluleki wakho. Yifunde kanye nobufakazi uNkulunkulu abanikezile; ngokuba abuphikisi neze iZwi lakhe. Uma oFakazi bengakhulumi ngokweZwi likaNkulunkulu, balahleni. UKristu noBheliyali abanakuhlanganiswa.” Selected Messages, book 3, 33.

Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”

Ngokushesha ngemva kokudumazeka okukhulu, uDadewethu White wavuma isihloko esasikhomba ukuthi uKristu wasuka eNdaweni eNgcwele wangena eNdaweni eNgcwelengcwele mhla zingama-22 kuMfumfu, 1844. Wancoma lowo mqulu “kuyo yonke ingcwele.”

> “I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.

> “Ngiyakholwa ukuthi iNdawo eNgcwele, okufanele ihlanzwe ekupheleni kwezinsuku eziyi-2300, iyiThempeli leJerusalema Elisha, uKristu ayisikhonzi salo. INkosi yangibonisa embonweni, ngaphezu konyaka owedlule, ukuthi uMfoweth’ uCrosier wayenokukhanya kweqiniso mayelana nokuhlanzwa kweNdawo eNgcwele, njalonjalo; nokuthi kwakuyintando yayo ukuthi uMfoweth’ uC. abhale ngokuningiliziwe umbono asipha wona ku-Day-Star, Extra, February 7, 1846. Ngizizwa ngigunyazwe ngokuphelele yiNkosi ukuba ngincome leyo Extra kuwo wonke ongcwele.” A Word to the Little Flock, 12.

Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”

Ukuvuma kwakhe kwakumayelana nencazelo kaCrosier yokunyakaza kukaKristu ukuya eNdaweni eNgcwele Kakhulu, kodwa leso sihloko sasiqukethe izimfundiso eziningana eziyiphutha, kuhlanganise nemfundiso yobuProthestani obuhlubukayo yokuthi “okwemihla ngemihla” encwadini kaDaniyeli kwakumele inkonzo kaKristu. Ngakho-ke wabhala incazelo ecacisayo eyashicilelwa kuqala ngo-1850, bese kamuva yafakwa encwadini ethi Early Writings. Lapho waveza ukuthi “labo abamemezela ukukhala kwehora lokwahlulelwa babenombono ofanele ‘wokwemihla ngemihla.’”

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.

> “Ngase ngibona mayelana ‘nemihla ngemihla’ (Daniyeli 8:12) ukuthi igama elithi ‘umhlatshelo’ lanezelwa ukuhlakanipha komuntu, futhi aliyona ingxenye yombhalo, nokuthi iNkosi yanika umbono olungileyo ngakho kulabo ababememezela ukukhala kwehora lokwahlulela. Ngesikhathi ubunye bukhona, ngaphambi kuka-1844, cishe bonke babemunye embonweni oqondileyo ‘wemihla ngemihla’; kodwa ekudidekeni selokhu kwaba ngu-1844, kuye kwamukelwa eminye imibono, kwase kulandela ubumnyama nokudideka.” Early Writings, 74.

The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”

Indaba “yomhlatshelo oqhubekayo” encwadini kaDaniyeli yaba uphawu lokubuyela kobu-Adventist endleleni yokuhumusha eyayisetshenziswa ubuProthestani obuhlubukayo ekuqaleni kwekhulu lamashumi amabili, futhi namuhla ukuqonda okulungile kwabaMillerite mayelana “nomhlatshelo oqhubekayo” sekulahlwe izazi zenkolo zobu-Adventist. Kulahliwe, naphezu kokuthi uDadewethu White wakuchaza ngokucacile ukuthi abaMillerite babeqinisile ekuchazeni “umhlatshelo oqhubekayo” njengamandla kaSathane obuqaba. Balilahla iqiniso “lomhlatshelo oqhubekayo” kungabi kuphela ngokuphikisana nokuqinisekiswa kwakhe okuphefumulelwe kokuthi ukuqonda kwabaMillerite kwakulungile, kodwa futhi nangokuphikisana ngqo nokukhomba kwakhe ngokusobala ukuthi imfundiso yamanga efundisa ukuthi “umhlatshelo oqhubekayo” umelela inkonzo kaKristu engcwele ethempelini yalethwa “izingelosi ezaxoshwa ezulwini!”

> “And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.

> “Kwase kuba khona uMfoweth’ uDaniells, okwakusetshenzwa ingqondo yakhe yisitha; futhi ingqondo yakho nengqondo kaMfundisi uPrescott kwakusetshenzwa kuyo yizingelosi ezaxoshwa ezulwini.” Manuscript Releases, umqulu 20, 17.

Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.

Ukwenqaba kwakhe okujulile lokho ubu-Adventist obukusebenzisa manje njengenye “yezitsha zezinganekwane” zabo kwakunamandla kangaka, ngoba uDaniells noPrescott bathatha uphawu lwamandla kaSathane (ubuqaba) balunika uKristu (inkonzo yakhe yasethempelini). Lokhu kwenza izivivinyo eziyisishiyagalombili zemfundiso.

The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.

Isivivinyo sesishiyagalolunye emlandweni oholela ku-1863 ukukhiqizwa kwetafula lesibili likaHabakuki ngo-1850. Ishadi lamaphayona lika-1843 lakhiqizwa ngo-1842, futhi libizwa kuphela ngokuthi ishadi lika-1843 ngoba labikezela ukubuya kukaKristu ngo-1843. Umyalo wokukhiqiza itafula lesibili likaHabakuki wanikezwa uDade White ngo-1850. Ukukhiqizwa kwamatafula amabili kaHabakuki kuhlanganisa umlando wezingelosi zokuqala nezesibili nomlando wengelosi yesithathu. Emlandweni wokuphila nomsebenzi wakhe obhalwe ngumzukulu wakhe, unikeza ukubuka konke kwezehlakalo ezaholela ekukhiqizweni kweshadi lika-1850. Ukwenza lokhu ngokukhetha izinkulumo ezifanele zikaDade White bese enezela ukuphawula kwakhe kulokho kubuka konke.

> “On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.

> “Ekubuyeleni kwethu kwaMfoweth’ uNichols, iNkosi yanginika umbono, yangibonisa ukuthi iqiniso kumelwe licaciswe ematafuleni, futhi lokho kwakuyokwenza abaningi banqumele iqiniso ngomlayezo wengelosi yesithathu, ngokuba leyo emibili yakuqala yenziwe yacaca ematafuleni.—Incwadi 28, 1850.

> “In this vision she was also shown that which would give James White courage to continue publishing:

> “Kulo mbono waphinde waboniswa nalokho okwakuyonika uJames White isibindi sokuqhubeka nokushicilela:

> “I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.

> “Ngabona futhi ukuthi kwakudingeka kakhulu ukuba iphepha lishicilelwe njengoba kwakudingeka ukuba izithunywa zihambe, ngoba izithunywa zidinga iphepha ezizohamba nalo eliqukethe iqiniso lesikhathi samanje ukuze balibeke ezandleni zalabo abezwayo, khona-ke iqiniso belingeke lifiphale engqondweni. Nokuthi iphepha lalizoya lapho izithunywa zazingeke ziye khona.—Ibid.

> “Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:

> “Umsebenzi eshadini elisha waqalwa ngokushesha, kwase kunikezwa ithuba lokutshela abazalwane ngalo kumagazini i-Present Truth uJames awukhipha ngenyanga eyalandela:”

> “The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.

> “Ishadi. Ishadi lokulandelana kwezikhathi lemibono kaDaniyeli noJohane, elenzelwe ukucacisa ngokusobala iqiniso lamanje, manje selinyatheliswa ngendlela ye-lithograph ngaphansi kokunakekelwa kukaMfoweth’ u-Otis Nichols, waseDorchester, eMassachusetts. Labo abafundisa iqiniso lamanje bazosizwa kakhulu yilo. Isaziso esengeziwe ngalesi shadi siyakunikwa ngokuhamba kwesikhathi.—Present Truth, uLwezi, 1850.

> “By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

> “Ngasekupheleni kukaJanuwari, 1851, ishadi lase lilungile futhi lamenyezelwa ukuthi lithengiswa ngo-$2. UJames White waneliseka kakhulu yilo futhi walinikeza mahhala ‘kulabo uNkulunkulu ababizile ukuba banikeze umlayezo wengelosi yesithathu’ (Review and Herald, January, 1851). Eminye iminikelo yomusa yayisizile ukuhlangabezana nezindleko zokushicilelwa.” Arthur White, Ellen G. White: The Early Years, umqulu 1, 185.

Speaking of the 1843 chart Sister White recorded that it had been directed by God.

Ekhuluma ngeshadi lika-1843, uDade White wabhala ukuthi laliholwa uNkulunkulu.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should 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.” Review and Herald, November 1, 1850.

> “INkosi yangibonisa ukuthi ishadi lika-1843 laqondiswa yisandla sayo, nokuthi akukho ngxenye yalo okufanele iguqulwe; nokuthi izinombolo zazinjengoba yayifuna zibe njalo. Ukuthi isandla sayo sasiphezu kwalo futhi safihla iphutha kwezinye zezinombolo, ukuze kungabikho muntu owayengalibona, kwaze kwasuswa isandla sayo.” Review and Herald, November 1, 1850.

When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.

Lapho ebhala ukukhanya okuhlobene nomyalo wokukhiqiza elinye ishadi ngo-1850, wanikeza ukuvunywa okufanayo okuvela kuNkulunkulu kweshadi lika-1850 njengalokho okwanikezwa mayelana neshadi lika-1843, ngesikhathi esifanayo eveza ukuthi amanye amashadi ayesekhiqizwa ngaleso sikhathi ayengemukeleki eNkosini. Umyalo wokukhiqiza ishadi elisha wahlanganiswa nomyalo wokunyathelisa incwadi entsha.

> “I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. 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.

> “Ngabona ukuthi umsebenzi wokwenza amashadi wawungelona neze iqiniso. Waqala ngoMfoweth’ uRhodes, walandelwa nguMfoweth’ uCase. Kusetshenziswe izimali ekwenzeni amashadi nasekubumbeni imifanekiso engahleleki, enyanyekayo, emele izingelosi noJesu okhazimulayo. Ngabona ukuthi izinto ezinjalo zazingamjabulisi uNkulunkulu. Ngabona ukuthi uNkulunkulu wayekuwukushicilelwa kweshadi nguMfoweth’ uNichols. Ngabona ukuthi kwakukhona isiprofetho saleli shadi eBhayibhelini, futhi uma leli shadi lenzelwe abantu bakaNkulunkulu, uma lanele koyedwa lanele nakomunye, futhi uma oyedwa edinga ishadi elisha elidwetshwe ngesilinganiso esikhulu, bonke balidinga ngokufanayo.”

> “I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.

> “Ngabona ukuthi kwakukhona umuzwa wokungaphumuli, wokungakhululeki, wokunganeliseki nowokungabongi kuMfoweth’ uCase owawufisa elinye ishadi. Ngabona ukuthi la mashadi apendiwe aba nomphumela omubi ebandleni. Adala ukuba kube khona emhlanganweni umoya wokuhlekisa olula nowokungathí sina.”

> “I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

> “Ngabona ukuthi amashadi ayalelwe nguNkulunkulu athinta ingqondo ngendlela enhle, ngisho nangaphandle kwencazelo. Kukhona okuthile okukhanyayo, okuhle, nokwasezulwini ekubonakalisweni kwezingelosi kula mashadi. Ingqondo iholeleka kuNkulunkulu nasezulwini cishe ngendlela engabonakali. Kodwa amanye amashadi akhiwe ayenyanyisa ingqondo, futhi abangele ukuba ingqondo igxile kakhulu emhlabeni kunasezulwini. Izithombe ezimele izingelosi zibukeka zifana kakhulu namademoni kunokuba zibe njengezidalwa zasezulwini. Ngabona ukuthi lawo mashadi ayesezinsukwini nasemasontweni ethathe ingqondo kaMfoweth’ uCase ngesikhathi ebefanele ukuba efuna ukuhlakanipha kwasezulwini kuNkulunkulu, futhi ebefanele ukuba ekhula emuseni kaMoya nasekwazini iqiniso.”

> “I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.

> “Ngabona ukuthi uma izimali ezimoshiwe ekukhipheni amashadi zazisetshenziswe ekushicileleni amapheshana, nokunye okunjalo, ukuze iqiniso libekwe ngokucacile phambi kwabazalwane, lokho bekuyokwenza okuhle okukhulu futhi kusindise imiphefumulo. Ngabona ukuthi umsebenzi wokwenza amashadi ususabalele njengomkhuhlane.” Manuscript Releases, number 13, 359; 1853.

She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.

Usho ngokusobala ukuthi “uNkulunkulu wayekhona ekushicilelweni kweshadi lika[1850] nguMfoweth’ uNichols,” nokuthi kwakukhona “isiprofetho [uHabakuki isahluko sesibili] saleli shadi eBhayibhelini.” Wabuye waveza ukuthi “amashadi” [ubuningi; 1843 no-1850] “ayalwe nguNkulunkulu ashaya ingqondo kahle, ngisho nangaphandle kwencazelo.” UHabakuki isahluko sesibili wayala amaMillerite ukuba enze umbono ucace phezu kwamatafula, (ebuningini), ukuze ofunda la mashadi amabili agijime aye phambili nasemuva eZwini likaNkulunkulu. Amashadi kaNkulunkulu ayengadingi zincazelo ezengeziwe, njengoba kwakunjalo ngeshadi lomgunyathi lika-1863 lika-Uriah Smith.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> INkosi yangiphendula, yathi: Bhala umbono, uwenze ucace ematsheni okubhala, ukuze ofundayo agijime. Habakuki 2:2.

The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.

Isivivinyo seshumi siyisihloko salolu daba. Ngezivivinyo eziyishumi ezikhulunywe ngazo uMose kuNumeri isahluko seshumi nane, izazi zesiHeberu nabanye abafundisi bemfundiso yenkolo bakhipha izinhlobonhlobo zokuqagela mayelana nokuthi yiziphi izigameko emlandweni kusukela ekukhululweni oLwandle Olubomvu kuze kufike ekuvukeleni kwezinhloli eziyishumi ezingase zimelwe yizo. Ukuvukela kwalowo mlando kunikeza ukuhlukahluka okumbalwa ongakhetha kukho, kodwa kuqinisekile ukuthi isivivinyo seshumi siphawula ukuqala kweminyaka engamashumi amane yokufa ngokuncipha kancane kancane ehlane kuze kube yilapho bonke abavukeli ababesele befikile eminyakeni yokuziphendulela sebefile.

In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.

Ngokufanayo, abanye bangase baphikise ngokukhetha kwami lezi zivivinyo eziyishumi zemfundiso, ngoba kungase kube khona ukwehluka okubonakala kungcono kunalokho engikubeka lapha. Nokho, isivivinyo seshumi nesokugcina sicace bha njengoba kwakunjalo ukuhlubuka kwezinhloli eziyishumi. Kwakuwukulahlwa kwezikhathi eziyisikhombisa zikaLevitikusi amashumi amabili nesithupha. Kukhona ubufakazi obuningi besiprofetho obuqinisa lokhu kuhlonzwa.

In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.

Esihlokweni esilandelayo sizoqala ukukhomba labo fakazi besiprofetho abasekela ukuqashelwa kokuthi izikhathi eziyisikhombisa zikaLevitikusi 26 ziyizehluleko zeshumi nezokugcina zoBugugu bobu-Adventist baseLawodikeya.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.

> “Lapho amandla kaNkulunkulu efakaza ukuthi liyini iqiniso, lelo qiniso malime phakade njengeqiniso. Akumelwe kwamukelwe noma yimiphi imibono eyalandela kamuva ephikisana nokukhanya uNkulunkulu akunikile. Kuyakuvela abantu benezincazelo zemiBhalo ezingaba yiqiniso kubo, kodwa ezingesilo iqiniso. Iqiniso lalesi sikhathi uNkulunkulu usinike lona njengesisekelo sokukholwa kwethu. Yena uqobo usifundisile ukuthi liyini iqiniso. Kuyakuvela omunye, bese kuvela nomunye futhi, benokukhanya okusha okuphikisana nokukhanya uNkulunkulu akunike ngaphansi kokubonakaliswa koMoya waKhe oNgcwele.

> “A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> “Bambalwa abasekhona abedlula kulokho okwabatholela ulwazi ekumisweni kwaleli qiniso. UNkulunkulu ngomusa ugcine izimpilo zabo ukuze baphinde baphinde, kuze kube sekupheleni kwezimpilo zabo, ukulandisa ngesipiliyoni abadlula kuso, njengoba kwenza umphostoli uJohane kwaze kwaba sekupheleni impela kokuphila kwakhe. Futhi abathwali befulegi asebawile ekufeni bayokhuluma ngokunyatheliswa kabusha kwemibhalo yabo. Ngiyalelwa ukuthi ngaleyo ndlela amazwi abo ayozwakala. Bayakufakaza ngokuthi yini eyakha iqiniso lalesi sikhathi.

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.

> “Akumelwe samukele amazwi alabo abaza nomlayezo ophikisa amaphuzu akhethekile okholo lwethu. Baqoqa inqwaba yemibhalo, bayinqwabelanise njengobufakazi ezungeze izimfundiso zabo abazishoyo. Lokhu sekwenziwe kaningi, kuphindaphindwa, phakathi nale minyaka engamashumi amahlanu edlule. Futhi nakuba imiBhalo iyiZwi likaNkulunkulu, futhi kufanele ihlonishwe, ukusetshenziswa kwayo, uma lokho kusetshenziswa kususa insika eyodwa esisekelweni uNkulunkulu asigcinile kule minyaka engamashumi amahlanu, kuyiphutha elikhulu. Lowo owenza ukusetshenziswa okunjalo akakwazi ukubonakaliswa okumangalisayo kukaMoya oNgcwele okwanika amandla nokuqina emilayezweni yaphambilini eyafika kubantu bakaNkulunkulu.” Selected Messages, incwadi 1, 161.

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