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# Directed by the Hand of the Lord

Kuqondiswa yiSandla seNkosi

Habakkuk's Two Tables

Amatafula Amabili kaHabakuki

Author

Jeff Pippenger

Published

October 16, 2012

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Habakkuk's Two Tables 4 of 95

Amatafula Amabili KaHabakuki 4 kwangu-95

For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.

Kimi kunzima impela ukudlula emakhasini ayisishiyagalombili amanothi phakathi nenkulumo yehora elilodwa, cishe. Futhi uma nizoqaphela, sinamakhasi angama-20; ngakho-ke, ngiyanazisa nje ukuthi angihlosile ukufunda lawa manothi. Ngihlose ukufunda ezinye zalezi zingcaphuno ezikuleli phepha ngenxa yalabo ababukele ku-LiveStream abangakwazi ukulanda amanothi; futhi ngenxa yalabo abayogcina bebukela lokhu ku-DVD, ukuze babe nakho lokhu embhalweni wobufakazi ngokwabo, uma bengakabi nazo lezi zihloko seziyatholakala kubo. Esibhekene nakho yiZithebula Ezimbili zikaHabakuki, futhi kulesi sikhathi konke esikwenzayo ukuzama ukukhombisa ukuthi u-Ellen White wayevumelana namaqiniso amelwe kuleli Shadi lika-1843.

The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.

Izethulo ezintathu zokuqala esaziphetha izolo zazibonisa ukuthi u-Ellen White ngokusobala nangokuqondile uyakuqinisekisa ukubaluleka kwesiprofetho sesikhathi sika-2520 njengesisemthethweni encwadini ethi Early Writings, ikhasi 236.

When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.

Lapho ekhuluma ngokudumala kokuqala ngoMashi ka-1844, uthi ngemva kwalokho kudumala amaMillerite aqhubeka nokutadisha iBhayibheli, futhi athola ukuthi ubufakazi obufanayo obabewaholele ukuba abike u-1843 nge-2520, i-2300, ne-1335, lobo bufakazi obufanayo base buqashelwa ngaleso sikhathi ngo-1844, ukuze kufakazelwe ukuthi lezi zikhathi zesiprofetho zaphela ngo-1844. Futhi sixoxile ngendlela okuwukuthi izikhathi zesiprofetho kuphela ayengase akhuluma ngazo yilezi ezimbili [kubhekiswa ku-2520 ne-2300 eShadini lika-1843], hhayi i-1335. I-1335 yaqala esikhathini se-AD; yaphela ngo-1843. Ngakho-ke, ubeka ukuvuma kwakhe phezu kokuqonda kwe-2520 kanye nesiprofetho seminyaka eyi-2300.

And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.

Waqhubeka futhi wathi, ngaleso sikhathi, njengoba babeqala ukufakazela ukuthi iziprofetho ezintathu zesikhathi zaphela ngo-1844, yilokhu okwabangela ukushushiswa okwaxosha amaMillerite ebandleni. Ngakho-ke, akusikho ukuqondana nje ukuthi lapha ekupheleni kwezwe amadoda nabesifazane bayashushiswa eBandleni lama-Adventist ngenxa yokwethula ulwazi oluchaza ukuthi kungani i-2520 yaphela ngo-1844.

## Directed by the Hand of the Lord

Eqondiswa yiSandla seNkosi

So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.

Ngakho-ke, manje sesiqhubekela kwesinye isihloko, lesi esikhona lapha [kubhekiselwa ku-AD508 kuShadi lika-1843]. Niyothola, uma ningakawabheki la maShadi, ukuthi uDade White usho ngaleli Shadi lika-1843, “Ngabona ukuthi iNkosi yahola kuleli Shadi,” futhi usho ngaleli Shadi lika-1850 ukuthi uNkulunkulu wayekhona ekushicilelweni kwaleli Shadi. Ngakho-ke, usitshelile ukuthi uNkulunkulu wayebandakanyekile ekukhiqizweni kwawo womabili la maShadi, futhi indlela akhiwe ngayo yayinenhloso ngokwabantu. AmaMillerite akwenza ngenhloso, kodwa kwakungokomklamo kaNkulunkulu.

Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.

Phezulu lapha, kusukela ku-677 BC kwehle kuze kufike kulokho abakukholwayo, u-AD 1843, lena yikholomu [kubhekiselwa kukholomu yesibili ukusuka kwesokudla ukuya kwesobunxele kuShadi lika-1843] echaza i-2520, eqala ngo-677 BC futhi ababecabanga ukuthi iphela ngo-AD 1843.

And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.

Futhi basigcina lesi sifanekiso esicacile eShadini lika-1850, kusukela lapha [kubhekiswe kukholomu yesithathu ukusuka kwesobunxele] 677 BC kuze kube lapha, AD1844. Lena yikholomu ka-2520 etholakala kuwo womabili amaShadi.

And right in the middle of these columns is the cross, in both instances.

Futhi khona kanye phakathi nendawo yalezi zinsika kukhona isiphambano, kuzo zombili lezi zimo.

And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.

Futhi khona impela ngezansi kwesiphambano kukhona inkomba eya kokuMihla ngemihla. Futhi uphawu lokuMihla ngemihla, ubuqaba, impande yenkolo yobuQaba, ukuziphakamisa; futhi, kulapho ningabona khona isandla seNkosi kulokhu, hhayi ngempela isandla somuntu kuwo womabili la mashadi.

For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.

Ukuze mina nawe, noma noma ubani, siphucwe ukuziphakamisa kwethu, kumelwe size phansi kwesiphambano, njengoba kuboniswa kuzo zombili lezi Zithombe. Leso sifundo siyaboniswa.

And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.

Futhi, kambe, lapho sikhuluma ngezinsika ze-2520 ezinesiphambano phakathi, siyazi ukuthi ekugcwalisekeni kukaDaniyeli 9, lapho uKristu eza ukuqinisekisa isivumelwano nabaningi isonto elilodwa, lelo sonto elilodwa lilingana nezinsuku eziyi-2520, futhi phakathi kwalelo sonto Wabethelwa. Ngakho-ke, phakathi kwalezi zinsika kuzo zonke lezi Zingcaphuno sibona isiphambano, futhi lokhu kubhekisela ezinsukwini eziyi-2520 uKristu aqinisekisa ngazo isivumelwano nabaningi.

So, now we are going to take up the Daily and Ellen White's endorsement of it.

Ngakho-ke, manje sesizokhuluma nge-Daily kanye nokuyisekela kuka-Ellen White.

> "September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. 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.

> NgoSepthemba 23, iNkosi yangibonisa ukuthi yayiselulile isandla saYo okwesibili ukuba ibuyise insali yabantu baYo, nokuthi imizamo kufanele iphindwe kabili kulesi sikhathi sokubuthwa. Esikhathini sokuhlakazeka, u-Israyeli washaywa futhi wadatshulwa, kodwa manje esikhathini sokubuthwa uNkulunkulu uzophilisa abantu baKhe futhi ababophe amanxeba. Esikhathini sokuhlakazeka, imizamo eyenziwa ukusakaza iqiniso yaba nomphumela omncane kakhulu, yafeza okuncane noma ingenzi lutho; kodwa esikhathini sokubuthwa, lapho uNkulunkulu esebeke isandla saKhe ukuba abuthe abantu baKhe, imizamo yokusakaza iqiniso iyoba nomphumela eyawuhloselwe. Bonke kufanele babe munye futhi bashisekele umsebenzi. Ngabona ukuthi kwakungalungile ukuba noma ubani abhekisele esikhathini sokuhlakazeka njengemizekelo yokusilawula manje esikhathini sokubuthwa; ngokuba uma uNkulunkulu ebengasenzi lutho oluningi ngathi manje kunalokho akwenza ngaleso sikhathi, u-Israyeli ubungeke neze ubuthelwe. Ngibonile ukuthi ishadi lika-1843 laqondiswa yisandla seNkosi, nokuthi akufanele liguqulwe; ukuthi izinombolo zazinjengoba Yona yayifuna zibe njalo; ukuthi isandla saYo sasiphezu kwalo futhi safihla iphutha kwezinye izinombolo, ukuze kungabikho noyedwa owayengalibona, kwaze kwaba yilapho isandla saYo sisuswa.

> "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. Time has not been a test since 1844, and it will never again be a test.

> Ngase ngibona maqondana “nokwemihla ngemihla” (Danieli 8:12) ukuthi igama elithi “umhlatshelo” lafakwa ukuhlakanipha komuntu, futhi alihlangene nombhalo, nokuthi iNkosi yanika umbono oqondileyo ngakho kulabo abamemezela ukukhala kwehora lokwahlulela. Ngesikhathi ubunye bukhona, ngaphambi kuka-1844, cishe bonke babemunye embonweni oqondileyo “wokwemihla ngemihla”; kodwa ekudidekeni okwaba khona kusukela ngo-1844, kwamukelwa eminye imibono, kwalandela ubumnyama nokudideka. Isikhathi asizange sibe uvivinyo kusukela ngo-1844, futhi asisayikuphinde sibe uvivinyo.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> “INkosi ingibonisile ukuthi umlayezo wengelosi yesithathu kufanele uhambe, futhi umenyezelwe kubantwana beNkosi abahlakazekile, kodwa akumelwe ubekwe phezu kwesikhathi. Ngibonile ukuthi abanye babe sebezithokozisa ngenkuthalo yamanga, evela ekushumayeleni isikhathi; kodwa umlayezo wengelosi yesithathu unamandla kunalokho isikhathi esingakunika. Ngibonile ukuthi lo myalezo ungema phezu kwesisekelo sawo siqu futhi awudingi isikhathi ukuba siwuqinise; nokuthi uyakuhamba ngamandla amakhulu, wenze umsebenzi wawo, futhi uyakunqunywa ngokulunga.

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.

> “Ngase ngiqondiswa kwabanye abasephutheni elikhulu lokukholwa ukuthi kungumsebenzi wabo ukuya eJerusalema Elidala, futhi becabanga ukuthi banomsebenzi okufanele bawenze khona ngaphambi kokuba iNkosi ifike. Umbono onjalo wenziwa ukuba ususe ingqondo nentshisekelo emsebenzini wamanje weNkosi, ngaphansi komyalezo wengelosi yesithathu; ngokuba labo abacabanga ukuthi kusamele baye eJerusalema bayakuba nezingqondo zabo lapho, futhi izimali zabo ziyakugodlwa emsebenzini weqiniso lamanje ukuze bazise bona nabanye khona. Ngabona ukuthi umsebenzi onjalo wawungeke ufeze okuhle kwangempela, nokuthi kwakuyothatha isikhathi eside ukwenza abambalwa kakhulu kumaJuda bakholwe ngisho nasekufikeni kokuqala kukaKristu, kungasakhulunywa-ke ngokukholwa ekufikeni kwaKhe kwesibili. Ngabona ukuthi uSathane wayedukise kakhulu abanye kulolu daba nokuthi imiphefumulo yonke eyayibazungezile kuleli zwe yayingenziwa usizo yibo, futhi iholelwe ekugcineni imiyalo kaNkulunkulu, kodwa babeyishiya ukuba ibhubhe. Ngabuye ngabona ukuthi iJerusalema Elidala lalingasoze lakhiwa kabusha; nokuthi uSathane wayenza konke okusemandleni akhe ukuholela izingqondo zabantwana beNkosi kulezi zinto manje, kulesi sikhathi sokubuthwa, ukuze abagcine ekungaphoseni intshisekelo yabo yonke emsebenzini wamanje weNkosi, futhi abangele ukuba bangakunaki ukulungiselela okudingekayo usuku lweNkosi.” Early Writings, 74–76.

A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.

Kukhona izinto ezimbalwa esizozibonisa: sinesiqephu esivela ku-Early Writings, ikhasi 74. Sike sabhekana nalokhu ngaphambili. Eziningi zalezi zinto esizobhekana nazo kulesi sethulo sesike sabhekana nazo ngaphambili; kodwa iningi lethu aliqondi ukuthi lesi siqephu esiku-Early Writings sadlula enqubweni yokuguquka. Njengoba simi encwadini ethi Early Writings, abantu bayokusebenzisa okuku-Early Writings ukuhlanekezela iqiniso. Kodwa uma ubuyela emibhalweni yomthombo yokuqala, umqondo abasuke bewusebenzisa ukuhlanekezela iqiniso uyasuswa.

So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.

Ngakho-ke, kuningi okungashiwo ngalokhu. Mina ngizoveza kuphela amaphuzu ambalwa, ngoba lapha sibhekene neDaily. Kodwa, kulesi siqephu esithathwe ku-Early Writings, ngithanda ukuba niqaphele imicabango emibili yokuqala ngqá, uSepthemba 23.

Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.

Kulungile. Umhla ka-23 Septhemba, uma ungawujwayele, ungabeka u-1850 lapho; 23 Septhemba 1850. Lokhu kunomthelela ekuqondeni kahle iMihla ngemihla.

The end of the first paragraph is a statement that we have dealt with here already for the past few days, "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."

Ukuphela kwesigaba sokuqala kuyisitatimende esesike sabhekana naso lapha kakade ezinsukwini ezimbalwa ezedlule, “Ngibonile ukuthi ishadi lika-1843 laqondiswa yisandla seNkosi, nokuthi akufanele liguqulwe; ukuthi izibalo zazinjengoba Yona yayifuna ukuba zibe njalo; ukuthi isandla saYo sasiphezu kwalo, safihla iphutha kwezinye zezibalo, ukuze kungabikho noyedwa owayengalibona kuze kususwe isandla saYo.”

The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?

Isigaba sesibili sithi, “Khona-ke ngabona maqondana ‘nemihla ngemihla’ (Daniyeli 8:12) . . . .” Manje, ngifuna nikugcine nje lokhu engqondweni yenu—sizobhekana nakho kamuva, ngokungangabazeki, iNkosi ithanda—lapho iMihla Ngemihla imelwe eShadini lika-1843, khona lapha, kuthiwa, “ukususwa kwemihla ngemihla”; kuthiwa, “Daniyeli 12:11 no-12.” EShadini lika-1850, lapho kubhekwana neMihla Ngemihla, kuthiwa, “umbuso wobuhedeni noma lapho imihla ngemihla isusiwe, Daniyeli 11:31.” Ngakho-ke, kula maShadi amabili, ukugcizelela abakukhombayo kuDaniyeli 11:31 nakuDaniyeli 12:11 kungukususwa kweMihla Ngemihla. Kulungile?

> And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."

> Futhi kuDaniyeli 11:31 nakuDaniyeli 12:11, igama lesiHeberu elihunyushwe ngokuthi “susa” lingu-sur, futhi lisho “ukususa”; lisho “ukukhipha.”

But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."

Kodwa, kuDaniyeli 8, evesini 11, lapho kuthiwa umnikelo wansuku zonke uyasuswa, kusetshenziswe elinye igama lesiHeberu. Lingu-rum, futhi lisho “ukuphakamisa nokudumisa.”

So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.

Ngakho-ke, uWilliam Miller wasebenzisa i-Cruden's Concordance, kanti i-Cruden's Concordance ayikuniki ukuqonda ngesiHeberu noma ngesiGreki. Ngakho-ke, iNkosi yayiqondisa amaMillerite; ngoba, ezindaweni ezintathu lapho i-Daily kukhulunywa ngayo eNcwadini kaDaniyeli, kuDaniyeli isahluko 8, kuDaniyeli isahluko 11, nakuDaniyeli isahluko 12, ezahlukweni 11 no-12 isiHeberu esihunyushwe ngokuthi “susa” sisho ukuthi “susa.” Futhi yilokho abakugcizelelayo kula maShadi, ukuthi lapho ubuqaba bususwa, iziprofetho ze-1290 neze-1335 zaziqala.

But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.

Kepha, kuDaniyeli 8, lapho iMihla yonke isuswa, akukhulunywa ngokukhishwa; kukhulunywa ngokuthi inkolo yobuPhekula bamahedeni iphakanyiswe futhi idunyiswe. Ngakho-ke, amaMillerite akuqonda kahle. Abhekisa ezahlukweni ezimbili kuDaniyeli ezikhuluma ngeMihla yonke isuswa.

But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.

Kodwa lapha ku-Early Writings, futhi njengoba sibuyela emithonjeni yokuqala yemibhalo, nizobona kulesi sahluko ukuthi ekuqaleni lesi sikhombo sikaDaniyeli 8:12 asikho lapho. Angazi ukuthi u-Ellen White wabatshela yini ukuba bakufake lapho ngo-1882 lapho bephesheya i-Early Writings, noma ukuthi omunye wabahleli wakufaka. Lokho akungesabisi, ngoba lapha akukhulunywa ngokususwa.

It says in the second paragraph, "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."

Kusho esigabeni sesibili kuthiwa: “Ngase ngibona mayelana ‘nokwemihla ngemihla’ (Daniyeli 8:12) ukuthi igama elithi ‘umhlatshelo’ lanezelwa ukuhlakanipha komuntu, futhi alisiwo umbhalo wokuqala, nokuthi iNkosi yanika umbono ofanele ngakho kulabo abamemezela isimemezelo sehora lokwahlulela.”

Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.

Manje, eminyakeni embalwa edlule saba nomhlangano nabanye babefundisi abavelele eJalimane kanye nabanye bothisha bamaseminari baseJalimane, eJalimane, lapho ngenza khona isethulo, base bejikijela amatshe abo kulo myalezo.

And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "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." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.

Futhi kwakukhona umfundisi lapho ovela e-Italy, futhi waveza enye yezimpikiswano eziyiziwula mayelana naleli vesi. Futhi lokho akusho kwakuwukuthi—futhi kunezimpikiswano eziyiziwula eziningana mayelana ne-Daily, ngakho uthola le mpikiswano eyiziwula isetshenziswa kaningi futhi sizoyifaka embhalweni lapha. Ithi, “Ngase ngibona maqondana ne-‘daily’ (Daniel 8:12) ukuthi igama elithi ‘sacrifice’ lafakwa ukuhlakanipha komuntu, futhi alingelona elombhalo, nokuthi iNkosi yanikeza umbono oqondile ngakho kulabo abanikela isimemezelo sehora lokwahlulela.” Nansi impikiswano eyiziwula: Bathi u-Ellen White akagunyazi i-Daily lapha; ugunyaza ukuqonda kwamaPhayona kokuthi igama elithi sacrifice lanezelwa ukuhlakanipha komuntu futhi alingelona elombhalo. Kulungile? Ngakho, lo mfundisi wase-Italy wenza le mpikiswano.

And I said, "Well, explain the next sentence to me, Pastor."

Ngase ngithi, “Awu, ngichazele umusho olandelayo, Mfundisi.”

The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.

Umusho olandelayo uthi, “Lapho ubunye babukhona, ngaphambi kuka-1844, cishe bonke babemunye embonweni oqondile mayelana ‘nansuku zonke’; . . . .” Lokhu akukhulumi ngombono oqondile wokuthi igama elithi umhlatshelo lanezelwa ukuhlakanipha kwabantu. U-Ellen White lapha—futhi lena inzima, lena inzima kulaba bantu abenqaba ukuzwa nabenqaba ukubona e-Adventism namuhla. Lesi sigaba, cishe kunabefundisi benkolo abaningi kakhulu abalahlekelwe yinsindiso yabo ngenxa yalesi sigaba kunanoma yisiphi esinye isigaba kuMoya Wokuprofetha. Angikhulumi ngokweqile; ngicabanga ukuthi lokho cishe kunembile.

In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.

Ekuqaleni kwekhulu lama-20, ngesikhathi umbono wamanga nge-Daily ungeniswa ngaphakathi kobu-Adventist, wonke umuntu owayelwisana ngakho kuzo zombili izinhlangothi zodaba wayazi ukuthi wayelwisana ngalesi sigaba. Lapho uStephen Haskell eza evikela umbono wamaPhayona wokuthi i-Daily kwakuwubuqaba, wenzeni? Waphinda washicilela leli Shadi lika-1843, wabeka lesi sigaba ezansi. Ngakho-ke lesi sigaba siyisizinda sempikiswano, futhi kulapha lapho amadoda amaningi, amaningi ewele ezinkembeni zawo afa khona.

So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.

Ngakho-ke, okungenani ezingeni eliyisisekelo lalokho engifuna ukuba nikubone lapha, ngenxa yokuthi ninabantu besilisa abanjengoSteve Wohlberg we-White Horse Ministries muva nje, ubelokhu ephikisa lo myalezo. Futhi enye yezimpikiswano zakhe ithi, “Awu, u-Ellen White akakaze abe nombono mayelana ne-Daily, ngakho nami akudingeki ngibe nawo,” okuyisikhundla nje sobuwula obuphelele. Kodwa-ke, noma simnike ithuba lokuthi kungenzeka u-Ellen White wayengenawo umbono ngakho, uthini kulesi sicaphuno? Uthi amaPhayona ayenombono oqondile ngakho. Ngisho noma yena ngokwakhe wayengazi ukuthi kwakuyini, nangu lapha ethi kukhona umbono oqondile, okusho ukuthi kukhona nombono ongalungile, mhlawumbe nemibono eminingana engalungile.

You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.

Ninabantu abafana noVance Ferrell. UVance Ferrell; abantu bayamethemba ezincazelweni zakhe zesiprofetho, futhi angazi ukuthi kungani. UVance Ferrell akayena yedwa, kodwa ungomunye walabo abathi i-Daily imele kokubili ubuqaba kanye nenkonzo kaKristu yaseNdaweni Engcwele. Kulungile? Uthi lolu phawu lumelela kokubili uSathane noKristu.

What kind of discernment is being employed with that kind of reasoning?

Hlobo luni lokuqonda okuhlukanisayo olusetshenziswayo ngalolo hlobo lokucabanga?

Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?

Kulungile, Dade White, noma ngabe “iDaily” imele ini lapha, uthi kukhona umbono olungile. Ngakho-ke, singavumelana okungenani naleso sisekelo lapha, akunjalo?

> "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 exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—

> “Ngase ngibona maqondana ‘nokwansuku zonke’ (Daniyeli 8:12) ukuthi igama elithi ‘umhlatshelo’ lanezelwa ukuhlakanipha komuntu, futhi alikho embhalweni, nokuthi iNkosi yanika umbono olungileyo ngakho kulabo abamemezela isimemezelo sehora lokwahlulelwa. Ngesikhathi ubunye buphela, ngaphambi kuka-1844, cishe bonke babemunye embonweni olungileyo ‘wokwansuku zonke’; kodwa ekudidekeni kusukela ngo-1844, kuye kwamukelwa eminye imibono,”

This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?

Yilokhu engakutshela umfundisi wase-Italy. Ngathi, “Kulungile. Unganginika noma yiziphi izikhombo zomlando lapho, emva kuka-1844, kwakukhona eminye imibono mayelana negama umhlatshelo eye yamukelwa? ”

And he kind of backed out of that at this point.

Ngaleso sikhathi wahle wahoxa kulokho ngandlela-thile.

Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.

Kusukela ngo-1844 sekwamukelwe eminye imibono ngeNkonzo Yansuku Zonke, futhi kukhiqizeni? Ubumnyama nokudideka.

Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.

Dwebelani “ubumnyama nokudideka,” ngoba lapho uDade White eqhubeka ekhuluma nge-Daily, ukhuluma ngobumnyama nokudideka, futhi sizonikhombisa okunye kwalokho namhlanje ekuseni.

## Take the wrong view of the Daily and it produces darkness and confusion.

Yamukela umbono ongafanele nge-Daily, futhi kuveza ubumnyama nokudideka.

"Time has not been a test since 1844, and it will never again be a test."

“Isikhathi asibanga yisivivinyo kusukela ngo-1844, futhi asiyikuphinde sibe yisivivinyo futhi.”

So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.

Ngakho-ke, maqondana noMihla yonke eniyibonayo lapha, nansi impikiswano. Nansi impikiswano yanamuhla; nansi impikiswano eyethulwa yindodana ka-Ellen White. Yethulwa nangabanye, kodwa nguyena oyifaka embhalweni womlando wobu-Adventist. Ithi lapho nifunda le ndima, umongo wokubekwa kwezikhathi uyikho okudingeka nikuzwisise.

—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

—“eminye imibono yemukelwe,”—mayelana neNsuku zonke—“futhi ubumnyama nokudideka kuye kwalandela. Isikhathi asibanga yisivivinyo kusukela ngo-1844, futhi asisoze saphinde saba yisivivinyo.”

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."

“INkosi ingibonisile ukuthi umlayezo wengelosi yesithathu kumelwe uye phambili, futhi umenyezelwe kubantwana beNkosi abahlakazekile, kodwa akumelwe ubekwe esikhathini.”

Do you see why Willy White is saying that we need to see the context of time-setting?

Uyabona yini ukuthi kungani uWilly White ethi sidinga ukubona umongo wokumiswa kwesikhathi?

It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.

Ikhuluma ngokudideka okwadalwa yimibono eyiphutha mayelana ne-Daily, isikhathi asibanga uvivinyo; bese kuba khona isigaba esimayelana nokumisa isikhathi.

Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.

Kulungile, nakhu okumele nikuqonde: Lesi sigaba esimayelana nokubeka isikhathi sasingekho embhalweni wokuqala womthombo; futhi, isitatimende esithi isikhathi asizange sibe yisivivinyo, lowo musho uguquliwe. Simele ngokungeyikho umcabango wokuqala ka-Ellen White. Akazange axhumanise lutho olumayelana nokubeka isikhathi ne-Daily. Yilokhu esifuna ukukubheka namhlanje ekuseni.

So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.

Ngakho-ke, njengoba ngishilo, asizukufunda wonke la makhasi. Ngizomane ngiqinisekise ukuthi ninawo ukuze nikwazi ukuhlola engikushoyo; ngoba, njengomuntu, kunethuba lokuthi ngiyanidukisa.

Arthur White—"The Context of Time Setting"

Arthur White—“Umongo Wokubeka Isikhathi”

"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.

Abasekeli bombono omdala babemelela ngokuthi amazwi alesi sitatimende [Early Writings, 74–75.] abeka ukuvunywa kweZulu phezu kombono “we-daily” owawuphethwe nguMiller, nowagcina uphindwe ngu-Uriah Smith.

Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,

U-Arthur White, indodana kaWilly White, eqoqweni lakhe elinemiqulu eyisithupha elikhuluma ngomlando ka-Ellen White, ekhuluma ngesikhundla sikayise sokwenqaba umbono ofanele we-“Daily,” uthi, ku-EGW, umqulu 6, ekhasini 252,

"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—

“Abasekeli bombono wakudala”—wokuthi iNsuku zonke yayimele ubuQaba—“babegcizelela ukuthi indlela la mazwi ashiwo ngayo [Early Writings, 74–75.] yabeka ukugunyazwa kweZulwini phezu kombono ‘weNsuku zonke’ owawubanjwe nguMiller futhi kamuva waphindwa ngu-Uriah Smith.”—

If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."

Ukube u-Arthur White wayezoba yisazi-mlando sangempela, esinembile, niyazi ukuthi wayeyothini lapho? Wayezomane afake igama elilodwa nje lapho; kodwa u-Arthur White, lapha waphuthelwa yithuba. Wayeyothi, “Abasekeli bombono wakudala bagcizelela [ngokunembile] ukuthi ukwakheka kwamazwi alesi sitatimende, —bagcizelela ukuthi ukwakheka kwamazwi alesi sitatimende [Early Writings, 74-75.],’ kwabeka ukuvunywa kweZulu phezu kombono ‘we-daily’ owawubanjwe nguMiller futhi kamuva waphindwa ngu-Uriah Smith.”

But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.

Kodwa akakubeki kahle lapho. Uvele nje asho lokho ababekubambelela, sengathi kwakukhona ithuba lokuthi babephikelele esimweni esingesiso. Kodwa kwakungenjalo; babesimweni esifanele.

—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—

—“Abasekeli bombono omusha”—uyise, uWilly, uA. G. Daniells, uW. W. Prescott, nami angeke ngingene lapho khona manje—“babebambe ukuthi lesi sitatimende kumelwe sithathwe ngokomongo waso—umongo wokubekwa kwesikhathi.”

We just told you their argument in Early Writings, page 74.

Sisanda ukunitshela impikiswano yabo encwadini ethi *Early Writings*, ikhasi 74.

—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.

—“Abasekeli bombono omusha babebambe ukuthi lesi sitatimende kufanele sithathwe esimweni saso—okungukuthi, esimweni sokumiswa kwesikhathi. Izitatimende eziphindaphindiwe zika-Ellen White ezithi ‘Anginakukhanya ngalelo phuzu’ (Letter 226, 1908) nokuthi ‘Angikwazi ukuwachaza ngokucacile amaphuzu abuzwayo’ (Letter 250, 1908), kanye nokungakwazi kwakhe ukwenza isitatimende esiqondile lapho lowo mbuzo uphikelelwa kuye, kwakubonakala kunikeza ukwesekwa esiphethweni sabo. Babeqiniseka futhi ukuthi imiyalezo enikezwa ngo-Ellen White yayingeke iphikisane nezehlakalo zomlando ezamiswa ngokucacile.” Arthur White, EGW, volume 6, 252.

The Original Version—Review and Herald, November 1, 1850

Inguqulo Yokuqala—Review and Herald, Novemba 1, 1850

And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.

Futhi incwadi ethi *Early Writings*, ikhasi 74, yashicilelwa nini? Ngo-1882; incwadi ethi *Early Writings* yashicilelwa ngo-1882.

But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.

Kodwa lapho ekuqaleni kutholakala khona lesi siqephu se-Early Writings esisicabangelayo kuse-Review and Herald, ngo-Novemba 1, 1850, futhi ninakho lokho emibhalweni yenu. Futhi kuyizigaba eziningana, futhi njengoba sengishilo, asizukuzifunda zonke.

We see four paragraphs on page 2, then four paragraphs on page 3:

Sibona izigaba ezine ekhasini 2, bese kuba izigaba ezine ekhasini 3:

> "Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.

> Bazalwane nodade abathandekayo, ngifisa ukunipha umdwebo omfishane walokho iNkosi esanda kungibonisa khona embonweni. Ngaboniswa ubuhle obuthandekayo bukaJesu, nothando izingelosi ezinakho komunye nomunye. Ingelosi yathi—Aninakulubona yini uthando lwazo?—lilandeliseni. Kanjalo-ke nabantu bakaNkulunkulu kufanele bathandane omunye nomunye. Kungcono ukuba ukusolwa kwehle phezu kwakho kunokuba kwehle phezu komfowenu. Ngabona ukuthi umlayezo othi—thengisani eninakho ninikele izipho kubampofu—awuzange unikezwe ngabanye ekukhanyeni kwawo okusobala; ukuthi inhloso yeqiniso yamazwi oMsindisi wethu ayizange ivezwe ngokucacileyo. Ngabona ukuthi inhloso yokuthengisa yayingesikho ukupha labo abakwazi ukusebenza nokuziphilisa; kodwa kwakungukusakaza iqiniso. Kuyisono ukondla nokutotosa labo abakwazi ukusebenza, ngokuhlala ngokungenzi lutho. Abanye bebeshisekele ukuya kuyo yonke imihlangano; hhayi ukuze bakhazimulise uNkulunkulu, kodwa ngenxa —yezinkwa nezinhlanzi.' Abanjalo bebengcono kakhulu ukuba basemakhaya besebenza ngezandla zabo, —okuhle,' ukuze banakekele izidingo zemindeni yabo, futhi babe nokuthile abangakupha ukuze kusekelwe umsebenzi oyigugu weqiniso lamanje.

> "Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.

> Ngabona ukuthi abanye babephambukile ngokukhulekela ukuba abagulayo baphulukiswe phambi kwabangakholwayo. Uma kukhona phakathi kwethu ogulayo, futhi ebiza abadala bebandla ukuba bamkhulekele, ngokukaJakobe 5:14, 15, kufanele silandele isibonelo sikaJesu. Wakhipha abangakholwayo egumbini, wase ephulukisa ogulayo; kanjalo nathi kufanele sifune ukuhlukaniswa nokungakholwa kwalabo abangenakho ukukholwa, lapho sikhulekela abagulayo phakathi kwethu.

> "Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.

> “Ngase ngibuyiselwa emuva esikhathini lapho uJesu wathatha abafundi bakhe wabaholela bodwa ekamelweni eliphezulu, waqala ngokugeza izinyawo zabo, wase ebapha ukuba badle isinkwa esihlikiziweyo, ukuba simelele umzimba wakhe ophukileyo, nojusi womvini ukuba umelele igazi lakhe elichithekileyo. Ngabona ukuthi bonke kufanele benze ngokuqonda, balandele isibonelo sikaJesu kulezi zinto, futhi lapho benza le miyalo, kufanele bazihlukanise nabangakholwayo ngangokunokwenzeka.”

> "Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.

> Ngase ngiboniswa ukuthi izinhlupho eziyisikhombisa zokugcina ziyothululwa emva kokuba uJesu eseyishiyile iNdawo eNgcwele. Ingelosi yathi—Kuyintukuthelo kaNkulunkulu neyeWundlu ebangela ukubhujiswa noma ukufa kwababi. Ngezwi likaNkulunkulu abangcwele bayoba namandla futhi besabeke njengebutho elinamabhanela; kodwa ngaleso sikhathi abayikukhipha isahlulelo esilotshiwe. Ukukhishwa kwesahlulelo kuyoba ekupheleni kweminyaka eyi-1000.

> "After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.

> Ngemva kokuba abangcwele sebeguqulwe baba nokungafi, futhi behlwithwe benyuswa ndawonye, futhi bemukela amahabhu abo, imiqhele, nokunye, bese bengena eDolobheni Elingcwele, uJesu nabangcwele bahlala ekwahluleleni. Izincwadi ziyavulwa, incwadi yokuphila nencwadi yokufa; incwadi yokuphila iqukethe izenzo ezinhle zabangcwele, kanti incwadi yokufa iqukethe izenzo ezimbi zababi. Lezi zincwadi zaqhathaniswa neNcwadi yoMthetho, iBhayibheli, futhi ngokwalokho bahlulelwa. Abangcwele bevumelana noJesu badlulisa ukwahlulela kwabo phezu kwabafileyo ababi. Bhekani nina! kusho ingelosi, abangcwele bahlala ekwahluleleni, bevumelana noJesu, futhi banika yilowo nalowo kwababi ngokwezenzo ezenziwa emzimbeni, futhi kubhalwa maqondana namagama abo lokho okufanele bakwemukele, ekwenzeni ukwahlulela. Lokhu, ngabona, kwakuwumsebenzi wabangcwele noJesu, eDolobheni Elingcwele ngaphambi kokuba lehlele emhlabeni, phakathi neminyaka eyi-1000. Khona-ke ekupheleni kweminyaka eyi-1000, uJesu, nezingelosi, nabo bonke abangcwele abanaye, bayalishiya iDolobha Elingcwele, futhi ngesikhathi ehlela emhlabeni kanye nabo, abafileyo ababi bayavuswa, bese kuthi khona-ke wona kanye amadoda “amgwaza,” esevusiwe, ayombona ekude enkazimulweni yakhe yonke, izingelosi nabangcwele benaye, futhi ayokhala ngenxa yakhe. Ayobona amanxeba ezipikili ezandleni zakhe, nasezinyaweni zakhe, nalapho amgwaza khona ngomkhonto ohlangothini lwakhe. Amanxeba ezipikili nawomkhonto ayokuba yinkazimulo yakhe ngaleso sikhathi. Kungukuphela kweminyaka eyi-1000 lapho uJesu emi phezu kweNtaba YemiNqumo, futhi iNtaba ihlukana phakathi, ibe yithafa elikhulu, futhi labo ababaleka ngaleso sikhathi ngababi, abasanda kuvuswa. Khona-ke iDolobha Elingcwele lehla lihlale phezu kwethafa.

> "Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.

> Khona-ke uSathane ugcwalisa ababi, abavusiweyo, ngomoya wakhe. Uyabakhotha ngokuthi ibutho eliseMuzini lincane, nokuthi ibutho lakhe likhulu, nokuthi bangabanqoba abangcwele, bawuthathe noMuzi. Ngesikhathi uSathane ehlanganisa ibutho lakhe, abangcwele babeseMuzini, bebuka ubuhle nenkazimulo yePharadesi kaNkulunkulu. UJesu wayehamba phambili kubo, ebahola. Ngokuphazima kweso uMsindisi omuhle wayesenyamalele phakathi kwethu; kodwa ngokushesha sezwa izwi lakhe elimnandi lithi, —Wozani nina enibusisiweyo bakaBaba, nidle ifa lombuso enawulungiselelwa kusukela ekusekelweni komhlaba.’ Saqoqana sizungeze uJesu, futhi ngesikhathi nje evala amasango oMuzi, kwaqubuka isiqalekiso phezu kwababi. Amasango avalwa. Khona-ke abangcwele basebenzisa amaphiko abo, benyukela esiqongweni sodonga loMuzi. UJesu naye wayekanye nabo; umqhele wakhe wawubukeka ukhanya ngokumangalisayo futhi ugcwele inkazimulo. Kwakuwumqhele ngaphakathi komqhele, kuyisikhombisa ngenani. Imiqhele yabangcwele yayiyigolide elimsulwa kakhulu, ihlotshiswe ngezinkanyezi. Ubuso babo babukhanya ngenkazimulo, ngokuba babesesimweni sikaJesu uqobo lwakhe; futhi lapho bevuka, behamba bonke kanyekanye beya esiqongweni soMuzi, mina ngathathwa yinjabulo enkulu ngaleso sibonakaliso.

> "Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.

> Khona-ke ababi babona lokho ababekulahlekelwe; umlilo waphefumulelwa uvela kuNkulunkulu phezu kwabo, wabashisa wabaqeda. Lokhu kwakuwukwenziwa kwesahlulelo. Khona-ke ababi bamukela ngokwalokho abangcwele, bemunye noJesu, ababebalinganisela kona phakathi neminyaka eyi-1000. Yona leyo mlilo ofanayo owavela kuNkulunkulu washisa waqeda ababi, wahlanza umhlaba wonke. Izintaba ezaziphukile futhi zihwabene zancibilika ngokushisa okukhulu, nomkhathi nawo, futhi konke okufana nezinhlanga zomquba kwasha kwaphela. Khona-ke ifa lethu lavuleka phambi kwethu, likhazimula futhi lihle, samukela njengefa umhlaba wonke owenziwe waba musha. Sonke samemeza ngezwi elikhulu, Udumo, Haleluya.

> "I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—

> “Ngabona futhi ukuthi abelusi kufanele babonisane nalabo abanezizathu zokubethemba, labo abaye baba kuzo zonke izigijimi, futhi abagxilile kulo lonke iqiniso lamanje, ngaphambi kokuba baphakamise noma yiliphi iphuzu elisha elibalulekile, abangase bacabange ukuthi iBhayibheli liyalisekela. Khona-ke abelusi bayakuba munye ngokuphelele, futhi ubunye bababelusi buyozwakala yibandla. Ngabona ukuthi inkambo enjalo yayiyovimbela ukwehlukana okudabukisayo, bese kuba kungekho ngozi yokuba umhlambi oyigugu uhlukaniswe, nezimvu zihlakazeke, zingenamusi.”—

And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.

Bese kuphetha ngezigaba ezinhlanu ezengeziwe enginifakele zona ebhokisini, ngoba lezi zigaba ezinhlanu ezithathwe kulesi sihloko yizo ezizogcina sezifakwe ku-Early Writings. Kungaleso sizathu lezi zigaba ezinhlanu zokugcina zizungezwe ibhokisi.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.

> NgoSepthemba 23, iNkosi yangibonisa ukuthi yayiselule isandla sayo ngokwesibili ukuba ibuyise insali yabantu bayo, nokuthi imizamo kumele iphindwe kabili ngalesi sikhathi sokubuthana. Ngesikhathi sokusakazeka u-Israyeli washaywa wadatshulwa; kodwa manje ngesikhathi sokubuthana uNkulunkulu uyakwelapha futhi ayibophe amanxeba abantu bakhe. Ngesikhathi sokusakazeka, imizamo eyenziwa yokusabalalisa iqiniso yaba nomphumela omncane kakhulu, yafeza okuncane noma kwangafezwa lutho; kodwa ngesikhathi sokubuthana, lapho uNkulunkulu esebeke isandla sakhe ukuba abuthe abantu bakhe, imizamo yokusabalalisa iqiniso iyakuba nomphumela owawuhloselwe. Bonke kufanele babe munye futhi bashiseke emsebenzini. Ngabona ukuthi kwakuyihlazo ukuba noma ubani abhekisele esikhathini sokusakazeka njengezibonelo ezizosisusela manje ngesikhathi sokubuthana; ngokuba uma uNkulunkulu engenzeli lutho olungaphezu kwalokho asenzela khona ngaleso sikhathi, u-Israyeli wayengeke aqoqwe. Kuyadingeka njengokushunyayelwa kwalo ukuthi iqiniso lishicilelwe ephepheni.

> "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.

> “INkosi yangibonisa ukuthi ishadi lika-1843 laqondiswa yisandla sayo, nokuthi akukho ngxenye yalo okufanele iguqulwe; nokuthi izibalo zazinjengoba yayifuna zibe njalo. Nokuthi isandla sayo sasiphezu kwalo futhi safihla iphutha kwezinye zezibalo, ukuze kungabikho noyedwa owayengalibona, kwaze kwaba yilapho isandla sayo sisuswa.”

> "Then I saw in relation to the —Daily,' 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 since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.

> Khona-ke ngabona, maqondana nalelo —“Nsuku zonke,” ukuthi igama elithi —“umhlatshelo” lafakwa ukuhlakanipha komuntu, futhi alisiye ingxenye yombhalo; nokuthi iNkosi yanikeza umbono ofanele ngakho kulabo abamemeza ukumemeza kwehora lokwahlulelwa. Lapho ubunye bukhona, ngaphambi kuka-1844, cishe bonke babevumelene embonweni ofanele walelo —“Nsuku zonke”; kodwa selokhu kwaba ngu-1844, ekudidekeni, kuye kwamukelwa eminye imibono, kwase kulandela ubumnyama nokudideka.

> "The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.

> “INkosi yangibonisa ukuthi isikhathi asibanga yisivivinyo kusukela ngo-1844, nokuthi isikhathi asisoze saba yisivivinyo futhi.”

> "Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."

> “Khona-ke ngakhonjiswa abathile abasephutheni elikhulu, lokuthi abangcwele basazoya eJerusalema Elidala, nokunye, ngaphambi kokuba iNkosi ifike. Umbono onjalo wenzelwe ukuphambukisa ingqondo nesithakazelo emsebenzini kaNkulunkulu wamanje, ongaphansi kombiko wengelosi yesithathu; ngokuba uma kufanele siye eJerusalema, khona izingqondo zethu ziyakuba khona ngokwemvelo, nezinto zethu ziyakugodlwa kwezinye izinsiza, ukuze kuyiswe abangcwele eJerusalema. Ngabona ukuthi isizathu sokuba bashiyelwe ukuba bangene kuleli phutha elikhulu, kungenxa yokuthi abazange bavume futhi bazilahle iziphambeko zabo, abebephila kuzo iminyaka eminingi edlule.” Review and Herald, November 1, 1850.

Do you see them? Do you know what I am talking about?

Uyababona na? Uyakwazi yini engikhuluma ngakho?

Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.

Kulungile. Uma singena kulezi zindima ezinhlanu zokugcina, nizobona izinto ezithile ezihlukile embhalweni wokuqala kunalokho enizokuthola ku-Early Writings, ikhasi 74.

FROM THE AUDIENCE: So, you are saying these in the box are the originals?

KUSUKA EZILALELINI: Ngakho-ke, uthi lokhu okusebhokisini kuyikho okokuqala na?

These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.

Lezi ezisebhokisini, yilezi zigaba ezinhlanu zokugcina kulesi sihloko sokuqala, futhi leli bhokisi lizizungezile. Lezi zigaba ezinhlanu yizo ekugcineni ezagcina zifakwe ku-Early Writings, ikhasi 74.

But, when was this printed, when was this written? November 1850.

Kodwa, lokhu kwanyatheliswa nini, lokhu kwabhalwa nini? NgoNovemba 1850.

So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.

Ngakho-ke, ngikugqamise ngombhalo onzima lokho okuyoguqulwa kulezi zigaba ezinhlanu. Kuzoba khona ukuguquka kwesimo kulokhu; ngoba, esikhathini esiseduze kakhulu esizayo ngo-1851, incwadi ethi A Sketch of the Christian Experience and Views of Ellen G. White izonyatheliswa, futhi bazothatha lezi zigaba bazifake ku-A Sketch of the Christian Experience and Views of Ellen G. White. Futhi kusukela lapha [isihloko ku-Review and Herald, November 1850] kuya ku-A Sketch of the Christian Experience and Views of Ellen G. White, kunezinguquko ezincane zokuhlela ezenzeka kulezi zigaba ezinhlanu. Bese kuthi kusukela ku-A Sketch of the Christian Experience and Views of Ellen G. White ngo-1851 kuya ku-Early Writings ngo-1882, kube khona ezinye futhi izinguquko zokuhlela, futhi yilezo zinguquko zokuhlela ezenza i-Early Writings, ikhasi 74, ibe yindida.

So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.

Ngakho-ke, kulezi zigaba ezinhlanu eziphetha embhalweni wesandla wokuqala, esigabeni sokuqala, “September 23d, iNkosi yangibonisa . . . ,” lokho kuzoguqulwa.

In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.

Ezindimeni ezilandelayo: “Ngase ngibona . . .”; “Ngase ngibona . . .”; “INkosi yangibonisa . . . ”; kanye nokuthi, “Ngase ngiqondiswa ku . . .”; lezi zinto zithola ukulungiswa okuncane.

Shown Ten Primary Truths in Thirteen Paragraphs

Kuboniswe Amaqiniso Ayishumi Ayinhloko Ezigabeni Eziyishumi Nantathu

But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.

Kepha, engifuna ukuba nibone kulezi zigaba eziyishumi nantathu ezivela esihlokweni sokuqala, uveze izinto eziyishumi eziyinhloko.

And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .

Manje sengiyakhumbula ukuthi kungani ngibeke lezi zinto ngombhalo ogqamile. Akusikho ukuthi lezo zinto zizoguqulwa. Ngigcizelela okuthile kini, uma ningabona, ukuthi kulezi zigaba eziyishumi nantathu waboniswa lokhu . . . , waboniswa lokhu . . . , waboniswa lokhu . . . , waboniswa lokhu. Futhi lapho eboniswa into eyodwa, ngemva kokusitshela ngayo, ube eseboniswa okuthile okungaxhumene ngempela nalokho ayesanda kukuboniswa kona: “Ngaboniswa lokhu . . . ; ngaboniswa lokhu . . . ; ngaboniswa lokhu . . . .”

You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.

Ungangihlola futhi uzifundele wena ngokwakho, kodwa waboniswa amaqiniso ayishumi ayisisekelo kulezi zigaba eziyishumi nantathu.

Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.

Nakhu okuboniswayo kuye. Waboniswa ngothando lukaNkulunkulu, ngeminikelo, ngomkhuleko wababuthakathaka, ngenkonzo yesidlo seNkosi, ngeziNhlupho Eziyisikhombisa Zokugcina ezihlobene neNkulungwane, ngokukhanya okusha, ngokubuthelwa ngemva kuka-1844, ngomsebenzi wokushicilela, ngeShadi lika-1843, ngo-“Daily,” “nangesikhathi” njengesivivinyo, nangohambo olungcwele oluya eJerusalema. Futhi uma ukufunda ngokucophelela, lokhu akusikho ukugeleza komcabango. Lokhu kuyinto ethi kakhulu, “Ngaboniswa lokhu,” futhi ubhala phansi lokho akuboniswayo; futhi waboniswa okuthile okungahlangene ngempela. Kumelwe nikubone lokho; ngoba, njengoba beqala ukuhlanganisa lezi zigaba, baqala ukudala umcabango wokuthi usho into angayishongo ngempela.

Review and Herald, November 1, 1850

Review and Herald, Novemba 1, 1850

Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.

Kulungile. Qaphelani isigaba sokuqala ezigabeni ezinhlanu esibhekene nazo zikaNovemba 1850.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached."—

> “Ngomhlaka 23 Septhemba, iNkosi yangibonisa ukuthi yayiselule isandla sayo okwesibili ukuze ibuyise insali yabantu bayo, nokuthi imizamo kumele iphindwe kabili kulesi sikhathi sokubuthwa. Esikhathini sokuhlakazwa u-Israyeli washaywa wadatshulwa; kodwa manje esikhathini sokubuthwa uNkulunkulu uyakuphilisa abophe abantu bakhe amanxeba. Esikhathini sokuhlakazwa, imizamo eyenziwa ukusakaza iqiniso yaba nomphumela omncane kakhulu, yafeza okuncane noma yaze yangafeza lutho; kodwa esikhathini sokubuthwa, lapho uNkulunkulu esebeke isandla sakhe ukuze abuthe abantu bakhe, imizamo yokusakaza iqiniso iyakuba nomphumela ohlosiwe. Bonke kufanele babe munye futhi bashiseke emsebenzini. Ngabona ukuthi kwakuyihlazo ukuba noma ngubani abhekisele esikhathini sokuhlakazwa njengezibonelo zokusilawula manje esikhathini sokubuthwa; ngokuba uma uNkulunkulu engenzeli lutho olungaphezu kwalokho asenzela khona ngaleso sikhathi, u-Israyeli ubungeke neze ubuthwe. Kuyadingeka ngokufanayo ukuba iqiniso lishicilelwe ephepheni, njengokushunyayelwa.” —

The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.

Umusho wokugcina waleyo ndima uthi, “Kudingeka ngendlela efanayo ukuthi iqiniso lishicilelwe ephepheni, njengokuthi lishunyayelwe.” Kulungile. Lo mcabango uzolahlwa.

The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.

Isigaba sesibili kweziyisihlanu esizicubungulayo, lapho kuthiwa, “INkosi yangibonisa,” niyabona ukuthi ngikuklelise umugqa ngaphansi kwakho.

—"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."—

—“INkosi yangibonisa ukuthi ishadi lika-1843 laqondiswa yisandla sayo, nokuthi akukho ngxenye yalo okufanele iguqulwe; ukuthi izibalo zazinjengoba yayifuna zibe njalo. Nokuthi isandla sayo sasiphezu kwalo futhi safihla iphutha kwezinye zezibalo, ukuze kungabikho noyedwa owayengalibona, kwaze kwasuswa isandla sayo.”—

The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.

Isizathu sokuba kube khona noma yini engiyidwebelile ngaphansi kulezi ziqephu ezine eziphezulu ekhasini yilesi sokuthi lezo zizoba nezinguquko zokuhlelwa lapho isiphinde yanyatheliswa ku-A Sketch of the Christian Experience and Views of Ellen G. White ngo-1851.

Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.

Kulungile. “INkosi yangibonisa,” kuzoguqulwa; “ngesandla sayo” kuzoguqulwa, “ukuthi akukho ngxenye yako okufanele iguqulwe” kuzoguqulwa.

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Khona-ke esigabeni esilandelayo esibhalwe ngokugqamile [isigaba sesine] ekhasini kuthiwa,

—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

—“INkosi yangibonisa ukuthi isikhathi asibanga yisivivinyo kusukela ngowe-1844, nokuthi isikhathi asisoze saphinde saba yisivivinyo.”—

"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

“INkosi yangibonisa,” lokho kuzoguqulwa. Lokho abazokwenza ngonyaka olandelayo encwadini ethi A Sketch of the Christian Experience and Views of Ellen G. White, bazothatha leso sigaba esinomusho owodwa basihlanganise nesigaba esandulelayo. Bazosiguqula sibe isigaba esisodwa.

But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.

Kodwa futhi, uma igama noma amagama ebhalwe ngokugqamile, kuyoba khona nolunye ushintsho ekubhalweni; futhi ngizoninika isibonelo salokho engikushoyo.

And in the third paragraph it says,

Futhi esigabeni sesithathu kuthiwa,

—"Then I saw in relation to the —Daily,' 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 since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed."—

—“Khona-ke ngabona mayelana nelo —Nsuku zonke,’ ukuthi igama elithi —umhlatshelo’ lanezelwa ukuhlakanipha komuntu, futhi alikho embhalweni; nokuthi iNkosi yanikeza umbono oqondile ngakho kulabo abanikela ukumemeza kwehora lokwahlulelwa. Ngesikhathi ubunye bukhona, ngaphambi kuka-1844, cishe bonke babemunye embonweni oqondile walelo —Nsuku zonke;’ kodwa selokhu kwaba ngu-1844, ekudidekeni, kuye kwamukelwa eminye imibono, kwase kulandela ubumnyama nokudideka.”—

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Khona-ke endimeni elandelayo ebhalwe ngokugqamile [indima yesine] ekhasini kuthiwa,

"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

“INkosi yangibonisa ukuthi isikhathi besingazange sibe yisivivinyo kusukela ngo-1844, futhi isikhathi asisayikuphinde sibe yisivivinyo.”—

"The Lord showed me," that is going to be changed.

“INkosi yangibonisa,” lokho kuzoguqulwa.

What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

Lokho abazokwenza ngonyaka olandelayo ku-A Sketch of the Christian Experience and Views of Ellen G. White, bazothatha leyo ndima yomusho owodwa bayihlanganise nendima eyandulelayo. Bazoyiguqula ibe yindima eyodwa.

And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.

Futhi bazoshintsha ukuthi “INkosi yangibonisa” kube ukuthi “Nami ngaboniswa.” Kulungile? Bazokwenza lezo zigaba ezimbili zibe yisigaba esisodwa, futhi bazokuguqula kube ukuthi, “Nami ngaboniswa,” ngo-1851.

—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.

—“Ngase ngiboniswa abathile abasephutheni elikhulu, lokuthi abangcwele basazoya eJerusalema Elidala, njll., ngaphambi kokuba iNkosi ifike. Umbono onjalo uhlose ukususa ingqondo nentshisekelo emsebenzini kaNkulunkulu wamanje, ngaphansi komlayezo wengelosi yesithathu; ngokuba uma kumelwe siye eJerusalema, khona izingqondo zethu ngokwemvelo zizakuba lapho, nezinsiza zethu ziyakugodlwa kwezinye izidingo, ukuze kuhanjiswe abangcwele eJerusalema. Ngabona ukuthi isizathu sokuba bayekelwe ukuba bangene kuleli phutha elikhulu, yingoba abavumanga futhi abazange bazilahle iziphambeko zabo, abebephila kuzo iminyaka eminingi edlule.” Review and Herald, November 1, 1850.

But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "When union existed before 1844, nearly all were united on the correct view of the —Daily,' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.

Kodwa, lapho usufika ku-Early Writings, niyazi ukuthi benzeni? Basusa inkulumo ethi “Ngabuye ngaboniswa,” lapho kulesi sigaba esisodwa se-Early Writings kuzothiwa, “Lapho ubunye babukhona ngaphambi kuka-1844, cishe bonke babemunye embonweni oqondile nge-‘Daily,’ kodwa selokhu kwaba ngu-1844, ekudidekeni, kuye kwamukelwa eminye imibono, kwalandela ubumnyama nokudideka.” Basusa inkulumo ethi “Ngabuye ngaboniswa,” futhi umusho olandelayo uthi, “isikhathi sasingasabi yisivivinyo kusukela ngo-1844.” Ngokuphazima kweso anisenalo ulwazi lokuthi lo mcabango wokuthi isikhathi sasingesona isivivinyo ungomunye wezinto yena aboniswa zona ngokuqondile. Niyakholwa ukuthi lokhu kwakuyingxenye yokukhanya kwakhe nge-Daily embonweni wamanga owadala ukudideka.

That is not the original. You have the original. Check it out.

Lokho akusikho okokuqala. Unalokhu okokuqala. Kuhlole.

The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White

Isinyathelo Esilandelayo (Isinyathelo Sesibili)—1851 Uhlaka Lwesipiliyoni SobuKristu Nombono Ka-Ellen G. White

Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.

Bese ngaphansi kwalokhu unakho okuthi, *A Sketch of the Christian Experience and View of Ellen G. White*, eyashicilelwa ngo-1851; futhi unakho ukuchithwa ngokuningiliziwe kwezinguquko ezenzeka, futhi kukhona ushintsho olubaluleke kakhulu, kakhulu.

"September 23d, the Lord shewed [formerly—"showed"] me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"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.

“NgoSepthemba 23, iNkosi yangibonisa [ngaphambili—“showed”] ukuthi yayiselulile isandla sayo okwesibili ukuze ibuyise insali yabantu bayo, nokuthi imizamo kufanele iphindwe kabili kulesi sikhathi sokubuthana. Ngesikhathi sokuhlakazeka, u-Israyeli washaywa futhi wadatshulwa; kodwa manje ngesikhathi sokubuthana uNkulunkulu uzophulukisa abantu bakhe futhi ababophe amanxeba. Ngesikhathi sokuhlakazeka, imizamo eyenziwa ukusabalalisa iqiniso yaba nomphumela omncane kakhulu, yafeza okuncane noma yaze yangafeza lutho; kodwa ngesikhathi sokubuthana, lapho uNkulunkulu esebeke isandla sakhe ekubutheni abantu bakhe, imizamo yokusabalalisa iqiniso izoba nomphumela eyayihlelelwe wona. Bonke kufanele babe munye futhi bashiseke emsebenzini. Ngabona ukuthi kwakungalungile ukuba noma ngubani abhekisele esikhathini sokuhlakazeka ukuze athole izibonelo ezizosilawula manje ngesikhathi sokubuthana; ngokuba uma uNkulunkulu engenzeli lutho oluningi kithina manje kunalokho akwenza ngaleso sikhathi, u-Israyeli wayengeke abuthwe. [Kususiwe: Kuyadingeka ngokufanayo ukuthi iqiniso lishicilelwe ephepheni, njengoba lishunyayelwa.] [Izigaba Zihlanganisiwe] Ngibonile [ngaphambili—“iNkosi yangibonisa”] ukuthi ishadi lika-1843 laqondiswa yisandla seNkosi, [ngaphambili—“yisandla saYo”] nokuthi akufanele liguqulwe; [ngaphambili—“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.”

"Then I saw in relation to the —Daily,' 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 since 1844, in the confusion, other views have been embraced, and darkness and confusion have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

“Ngase ngibona maqondana nalokho okuthiwa —Nsuku zonke,’ ukuthi igama elithi —umhlatshelo’ lanezelwa ukuhlakanipha komuntu, futhi alingelona elombhalo; nokuthi iNkosi yanikeza umbono ofanele ngakho kulabo abamemezela ukukhala kwehora lokwahlulela. Lapho ubunye babukhona, ngaphambi kuka-1844, cishe bonke babemunye embonweni ofanele we —Nsuku zonke;’ kodwa kusukela ngo-1844, ekudidekeni, kwamukelwa eminye imibono, kwase kulandela ubumnyama nokudideka. [Izigaba Zihlanganisiwe] Ngiphinde ngabona [Phambilini—“iNkosi yangibonisa”] ukuthi isikhathi sasingesona isivivinyo kusukela ngo-1844, nokuthi isikhathi asisoze saba yisivivinyo futhi.]” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Time not Connected with the Message of the Third Angel

Isikhathi esingaxhunyanisiwe noMyalezo weNgelosi yesiThathu

Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.

UEllen White wayenombono ehlukile kunalowo mbono agcina usushicilelwe encwadini ethi *Early Writings*. Wayenemibono eminingana; kodwa wayenombono lapho atshelwa khona okuthile; watshelwa isigaba esisodwa, wase esibhala phansi.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

“INkosi ingibonisile ukuthi umlayezo wengelosi yesithathu kufanele uhambe, futhi umenyezelwe kubantwana beNkosi abahlakazekile, nokuthi akufanele ubekwe phezu kwesikhathi; ngokuba isikhathi asisoze saba uvivinyo futhi. Ngabona ukuthi abanye babethola ukujabula kwamanga okuvela ekushumayeleni isikhathi; ukuthi umlayezo wengelosi yesithathu wawunamandla kakhulu kunokuba isikhathi singaba. Ngabona ukuthi lo mlayezo ungema phezu kwesisekelo sawo uqobo, nokuthi awudingi isikhathi ukuba siwuqinise, nokuthi uyakuhamba ngamandla amakhulu, wenze umsebenzi wawo, futhi uyakunqunywa ngokulunga.” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?

Ukukhuluma ngani lapho? Ukuthi akufanele neze siphinde sixhumanise uMyalezo Wengelosi Yesithathu nesikhathi, akunjalo?

Amen? Are you with me?

Ameni? Nginani?

Where do you find this? Where is it located?

Ukutholaphi lokhu? Kutholakala kuphi?

FROM THE AUDIENCE: (No response.)

KUSUKELA EZILALELINI: (Akukho mpendulo.)

FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.

KUSUKELA EZETHAMELINI: Uhlaka Lwesipiliyoni Nemibono YobuKristu.

A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.

Uhlaka Lwesipiliyoni SobuKristu Nemibono Ka-Ellen G. White, ikhasi 48, ikhasi 48.

Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.

Kulungile. Siyitholaphi lesi siqephu esixoxa ngaso esithathwe ku-Review and Herald, uNovemba 1850; sitholakala kuphi ku-A Sketch of the Christian Experience and Views of Ellen G. White? Nokho, sitholakala, uma nibuyela emuva emaphawini enu, sitholakala ku-A Sketch of the Christian Experience and Views of Ellen G. White, ikhasi 61 nekhasi 62.

You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?

Unombono ose-A Sketch of the Christian Experience and Views ka-Ellen G. White oqoshwe ekhasini 48; bese kuba khona lowo mbono ogcina usushicilelwe ku-Early Writings, emakhasini 61 no-62. Le mibono yehlukaniswe ngamakhasi ayi-13 noma ayi-14, akunjalo?

And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.

Futhi bazokwenzenjani uma kufika ku-Early Writings? Bazothatha lesi sigaba ekhasini 48 basifake khona kanye ngemva kwesitatimende sakhe sokuthi isikhathi asiseyona inhlolo. Bazohlanganisa imibono emibili.

Are you following what I mean?

Niyakuqonda engikushoyo na?

MAN IN THE AUDIENCE: Yes.

INDODA EZILALELINI: Yebo.

Are you following what I mean?

Niyakuqonda lokho engikushoyo?

INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)

UMUNTU NGAMUNYE OQONDISWE EZETHAMELINI: (Ukuqinisekisa.)

Okay, because you are the one that I am seeing less confirmation with.

Kulungile, ngoba nguwe engibona ukuqinisekiswa okuncane kakhulu kuwe.

The Last Step (Step Three)—1882 Early Writings

Isinyathelo Sokugcina (Isinyathelo Sesithathu)—Imibhalo Yasekuqaleni ka-1882

Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.

Kulungile. Manje sengibuyile ekhasini 6 lamanothi akho; futhi manje usunayo futhi i-Early Writings.

> "September 23, . . . 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.

> “Septhemba 23, . . . Ngibonile ukuthi ishadi lika-1843 laqondiswa yisandla seNkosi, nokuthi alifanele liguqulwe; ukuthi izibalo zazinjengoba Yona yayifuna zibe njalo; ukuthi isandla saYo sasiphezu kwalo futhi safihla iphutha kwezinye izibalo, ukuze kungabikho noyedwa owayengalibona, kwaze kwasuswa isandla saYo.

> "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. Time has not been a test since 1844, and it will never again be a test.

> Ngase ngibona maqondana nelo elithi —imihla ngemihla’ (Daniyeli 8:12) ukuthi igama elithi —umhlatshelo’ lanezelwa ukuhlakanipha komuntu, futhi alisilo elembhalo, nokuthi iNkosi yanikeza umbono oqondile ngalo kulabo abamemezela ukukhala kwehora lokwahlulela. Ngesikhathi ubunye bukhona, ngaphambi kuka-1844, cishe bonke babemunye embonweni oqondile walelo elithi —imihla ngemihla’; kodwa ekudidekeni kusukela ngo-1844, kuye kwamukelwa eminye imibono, kwalandela ubumnyama nokudideka. Isikhathi asibanga uvivinyo kusukela ngo-1844, futhi asisoze saphinde saba uvivinyo.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> "INkosi ingibonisile ukuthi umlayezo wengelosi yesithathu kumelwe uhambe, futhi umenyezelwe kubantwana beNkosi abahlakazekile, kodwa akumelwe uboshelwe esikhathini. Ngabona ukuthi abanye babengenwa ukujabula kwamanga, okuvela ekushumayeleni isikhathi; kodwa umlayezo wengelosi yesithathu unamandla kunokuba isikhathi singaba nawo. Ngabona ukuthi lo mlayezo ungema phezu kwesisekelo sawo uqobo futhi awudingi isikhathi ukuba siwuqinise; nokuthi uyohamba ngamandla amakhulu, wenze umsebenzi wawo, futhi uyofinyezwa ekulungeni."

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.

> “Ngase ngikhonjiswa kwabanye abasephutheni elikhulu lokukholwa ukuthi kuwumsebenzi wabo ukuya eJerusalema Elidala . . .” Early Writings, 74-76.

And the reason that this is bold-faced, this is the paragraph here where it says, ". . . 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. Time has not been a test since 1844, and it will never again be a test." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.

Nesizathu sokuthi lokhu kubhalwe ngokugqamile, yile ndima lapha ethi, ". . . Ngesikhathi ubunye bukhona, ngaphambi kuka-1844, cishe bonke babemunye embonweni ofanele mayelana ‘nensuku zonke’; kodwa ekudidekeni kusukela ngo-1844, kwase kwamukelwa eminye imibono, kwalandela ubumnyama nokudideka. Isikhathi asizange sibe uvivinyo kusukela ngo-1844, futhi asisoze saba uvivinyo futhi." kudingeka nikhumbule ukuthi ekuqaleni embhalweni wakhe wokuqala walowo mbono, wathi, "Ngaboniswa ukuthi isikhathi asizange sibe uvivinyo kusukela ngo-1844," futhi kwakuyindima ehlukile. Wayeqinisekisile ukuthi kwakukhona umehluko phakathi kwalokho ayekubonisiwe mayelana neNsuku Zonke nalokho ayekubonisiwe mayelana nokuthi isikhathi sibe uvivinyo; nokuthi indima elandelayo, ekhuluma ngokungabikho kwesikhathi esixhumanisayo noMyalezo Wezingelosi Zesithathu, yayingekho embonweni wokuqala. Yayisekhasini 48 le-Life Sketches, hhayi emakhasini 61 no-62.

But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.

Kodwa, lapho nifika ku-Early Writings ngo-1882, bakuhlanganisa ndawonye; ngakho-ke, lapho nifika eminyakeni yawo-1930 futhi niphambukela ebumnyameni obujulile ngaphakathi kwe-Adventism, uWillie White uthi lapho nifunda i-Daily kufanele niyifunde kumongo wesikhathi—“Uxolo, Willie, umthwalo wakho kwakuwukuba nguwe owayenikeza umlando onembile we-Spirit of Prophecy. Wawufanele ukuba nguwe owayehlula i-Spirit of Prophecy. Futhi ekwethulweni kwakho kwe-Early Writings, ikhasi 75, awuzange unake imithombo yokuqala, futhi leyo mithombo yokuqala ithi lapho uphakamisa impikiswano yokuthi i-Daily kufanele ibhekwe kumongo wesikhathi ku-Early Writings, 74, lokho kungamanga ngokuphelele.”—Akulona iqiniso! Akunakusekelwa umlando ose-Spirit of Prophecy. Akunakusekelwa umlando waleyo nkathi yesikhathi.

Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!

Kulungile. Iphuzu 1, uDade White uthi kukhona umbono ofanele mayelana noMhlatshelo Wansuku zonke, ku-Early Writings, 74. Ingxabano eyinhloko ephoqwa kamuva emlandweni iwukuthi, lapho ufunda leso siqephu esiku-Early Writings, 74, kufanele usibeke esimweni sokubekwa kwesikhathi. Leyo ngxabano ingamanga; ayisemukelekile!

So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.

Ngakho-ke, manje sesisele nalesi simo sodwa sokuthi kukhona umbono ofanele ngeDaily. Kunjalo? Kodwa-ke, sizothatha omunye futhi umcabango kulesi sigaba.

It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."

Lithi, “NgoSepthemba 23, iNkosi yangibonisa . . . .” NgoSepthemba 23, nini? Ngo-1850: “NgoSepthemba 23, 1850, iNkosi yangibonisa.”

What did He show her?

Wamkhombisa ini?

Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.

Kodwa enye yezinto amkhombisa zona kwakungukuthi kusukela ngo-1844, eminye imibono nge-Daily iye yamukelwa.

"September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

“NgoSepthemba 23, 1850 iNkosi yangibonisa . . . . Ngesikhathi ubunye bukhona, ngaphambi kuka-1844, cishe bonke babemunye embonweni oqondile nge-‘Daily;’ kodwa kusukela ngo-1844, ekudidekeni, sekwamukelwe eminye imibono, kwalandela ubumnyama nokudideka. The Review and Herald, Novemba 1850.”

March 1850 The "Daily" is the Earthly Sanctuary

uMashi 1850 “Imihla ngemihla” yiNdawo Engcwele Yasemhlabeni

So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.

Ngakho-ke, ezansi kwekhasi 6 ninendima ethathwe kuyi-Review and Herald kaMashi 1850, futhi iyindatshana ebhalwe nguDavid Arnold.

> "He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.

> “Yena [uDaniyeli] futhi ubona wona lowo mbuso ocindezelayo —umelana neNkosana yamakhosi;’ ngaleyo ndlela uqeda ukuba semthethweni kwazo zonke izimihlatshelo zansuku zonke ezamiselwa eSinayi ukuba zigcinwe nsuku zonke kuze kufike iNzalo. Lapha uKristu, ongumongo, noma umhlatshelo omkhulu ongumfuziselo ogcwalisekileyo, wabulawa amasosha amaRoma. Kanjalo ngeRoma —umhlatshelo wansuku zonke wasuswa,’ futhi indawo yesigcawu sakhe esingcwele yadilizwa nguThithu, induna yamaRoma, lapho ebhubhisa umuzi waseJerusalema, nethempeli likaNkulunkulu, elaliqukethe —indawo engcwele.’ Lapha kwaqala ukugcwaliseka kwesimemezelo esingokwesiprofetho sikaKristu. Futhi bayakuwa ngomphetho wenkemba, baholelwe ekuthunjweni kuzo zonke izizwe, neJerusalema liyakunyathelwa phansi ngabeZizwe, KUZE KUPHELE IZIKHATHI ZABEZIZWE.’ Luka 21:24.” David Arnold, Review and Herald, Mashi 1850, Umqulu 1, Inombolo 8.

In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.

Kulesi sihloko uDavid Arnold ufundisa ukuthi iNkonzo yansuku zonke encwadini kaDaniyeli imele indlu engcwele yamaJuda eJerusalema, eyasuswa yiRoma yobuhedeni ngonyaka ka-70 emva kukaKristu.

September 1850 The "Daily" is Christ's Sanctuary Ministry

uSepthemba 1850 “Okwansuku Zonke” Kungumsebenzi Wokukhonza KaKristu ETabernakele

Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.

Kwathi-ke ngoSepthemba 1850, ngawo lowo nyaka—futhi phela, ngubani umhleli we-Review and Herald ngo-1850? Igama lakhe nguJames White.

James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.

Ngakho-ke, ngoSepthemba ka-1850, uJames White washicilela indatshana kaCrosier efundisa ukuthi uMhlatshelo Wansuku Zonke umelela inkonzo kaKristu ethempelini.

Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.

Manje, uJames White akakufundisi ngokuqondile lokho, kodwa abantu bathatha lokho okusikiselwa lapho bese bethi yilokho akufundisayo. Futhi kungani ngisho lokhu? Ngikusho lokhu ngenxa yesizathu sakhe: NgoSepthemba ka-1850, uDade White uthi kusukela ngo-1844 eminye imibono nge-Daily yamukelwe ebumnyameni, futhi kwalandela ukudideka.

These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.

Le mibono emibili [ka-Arnold neka-Crosier] ayiwona umbono wamaPhayona wokuthi i-Daily iwubuhedeni.

And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.

Futhi ekhasini 7 ninazo lezo zigaba ezimbili ezisencwadini kaCrosier, lapho esho khona ngokusikisela ukuthi iNsuku zonke iyinkonzo kaKristu eNdaweni engcwele.

> "—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.

> “—futhi indawo yeNdawo yaKhe eNgcwele yadilizwa phansi;” Daniyeli 8:11. Lokhu kudilizwa phansi kwenzeka ezinsukwini nangendlela yamandla amaRoma; ngakho-ke, iNdawo eNgcwele yalombhalo yayingeyona iMhlaba, noma iPalestina, ngoba owokuqala wadilizwa phansi ekuweni, eminyakeni engaphezu kuka-4,000, nowesibili ngesikhathi sokuthunjwa, eminyakeni engaphezu kuka-700 ngaphambi kwesigameko salesi siqephu, futhi akukho nokukodwa kwalokhu okwenzeka ngamandla amaRoma.

> "The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.

> “Indawo Engcwele eyaphonswa phansi ingeyeLowo iRoma eyazikhulisa ngakuye, owayeyiNkosana yebutho, uJesu Kristu; futhi uPawulu ufundisa ukuthi iNdawo Yakhe Engcwele isezulwini. Futhi, uDaniyeli 11:30–31, —Ngokuba imikhumbi yaseKhithimi iyakufika imelane naye; ngalokho uyakudabuka, abuye, abe nolaka (induku yokujezisa) ngesivumelwano esingcwele (ubuKristu), enze kanjalo; yebo, uyakubuya abe nokuzwana nalabo (abapristi nababhishobhi) abashiya isivumelwano esingcwele. Nezingalo (ezombuso nezenkolo) ziyakuma ngasohlangothini lwakhe, zona (iRoma nalabo abashiya isivumelwano esingcwele) ziyakuyingcolisa iNdawo Engcwele yamandla.’ Kwakuyini lokhu iRoma nabaphostoli bobuKristu ababeyihlanganyela ukuyingcolisa? Lokhu kuhlangana kwakhiwa kumelene —nesivumelwano esingcwele’, futhi kwakuyiNdawo Engcwele yaleso sivumelwano abayingcolisa; ababengakwenza njengoba nje bengcolisa igama likaNkulunkulu; uJeremiya 34:16; uHezekeli 20; uMalaki 1:7. Lokhu kwakufana nokuhlambalaza noma ukunyundela igama laKhe. Ngalo mqondo lesi silo —sezepolitiki nezenkolo’ sayingcolisa iNdawo Engcwele, (IsAmbulo 13:6), sayiphonsa phansi isuka endaweni yayo ezulwini, (IHubo 102:19; uJeremiya 17:12; amaHeberu 8:1–2) lapho bebiza iRoma ngokuthi umuzi ongcwele, (IsAmbulo 21:2) futhi bemisa uPapa lapho ngeziqu ezithi, —Nkosi Nkulunkulu uPapa’, —Baba oNgcwele’, —iNhloko yeBandla’, njalonjalo, futhi lapho, ethempelini likaNkulunkulu —elingumgunyathi’, azibize ngokuthi wenza lokho uJesu akwenzayo ngempela eNdaweni Yakhe Engcwele; 2 Thesalonika 2:1–8. INdawo Engcwele iye yanyathelwa ngezinyawo (uDaniyeli 8:13), ngendlela efanayo neNdodana kaNkulunkulu eye yanyathelwa ngayo. (amaHeberu 10:29.)” O. R. L. Crosier, —INdawo Engcwele’, Review and Herald, Septhemba, 1850.

The Logic of James White

Umqondo KaJames White

Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.

Kungani uJames White wayengashicilela lesi sihloko uma ayazi kangcono? Isizathu salokho sithi “The Logic of James White” emanothini akho.

The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.

Into yokuqala eyanyatheliswa ngemva kwe-Disappointment ibizwa ngokuthi *A Word to the Little Flock*, futhi abantu abathathu ababengababhali kulokho kushicilelwa kwakunguJames no-Ellen White noJoseph Bates. Into yokuqala eyanyatheliswa ngemva kuka-October 22, 1844, yilabo bantu ababebeqhubeka endleleni kwakuyilesi sihloko; futhi, kulesi sihloko uDade White uqinisekisa umbono kaCrosier, hhayi umbono wakhe nge-Daily kodwa umbono wakhe wokuthi uKristu wasuka eNdaweni Engcwele waya eNdaweni Engcwele Kakhulu.

Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,

Qaphelani, lona nguDadewethu White. Yingakho uJames White ayengazimisela ukushicilela isihloko sikaCrosier, kuthiwa,

"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."—this is Ellen White—"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.

Ngiyakholwa ukuthi iSanekeli, okufanele sihlanzwe ekupheleni kwezinsuku eziyizi-2300, liyiThempeli laseJerusalema Elisha, uKristu ayisikhonzi salo.” — lokhu kungu-Ellen White — “INkosi yangibonisa embonweni, esikhathini esingaphezu konyaka odlule, ukuthi uMfoweth’ uCrosier wayenokukhanya kweqiniso mayelana nokuhlanzwa kweSanekeli, njll.; nokuthi kwakuyintando yayo ukuthi uMfoweth’ uC. abhale ngokugcwele umbono asipha wona ku-Day-Star, Extra, kaFebhuwari 7, 1846. Ngizizwa ngigunyazwe ngokuphelele yiNkosi ukuba ngincome leyo Extra kubo bonke abangcwele.”

"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.

“Ngiyakhuleka ukuthi la mazwi abe yisibusiso kini, nakubo bonke abantwana abathandekayo abangase bawafunde.” A Word to the Little Flock, May 12, 1847.

So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.

Ngakho-ke, abantu nanamuhla, abanye bababhali-mbali besimanje ngaphakathi kwe-Adventism, bathi, “Bhekani lapho. U-Ellen White unikeza ukugunyaza kwakhe okuphelele phezu kwendatshana kaCrosier; ngakho-ke, lokho uCrosier akusho mayelana ne-Daily njengenkonzo kaKristu yaseSanctuary kumele kube yiqiniso.” Futhi lapho besho lokho, bamele kabi umlando; ngoba, indatshana kaCrosier yayinezingxenye eziyisishiyagalombili kuyo futhi, kusukela ekuqaleni impela, ama-Adventist aqonda ukuthi ezine zalezo zingxenye zaziyisithunzi esimnyama ngokuphelele, futhi azikaze, neze, neze, ziphinde zanyatheliswa ngaphakathi kwe-Adventism.

As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.

Njengesibonelo, esinye sezikhundla zakhe kuleso sihloko kwakungukuthi lapho uJesu ebuya, kuyoba khona iminyaka eyinkulungwane yokuthula. Ama-Adventist awakukholwa lokho, futhi awakaze akukholwe. Lokho kuqonda kuyikuqonda uWilliam Miller akwenqaba, okwamfaka ngempela uWilliam Miller endleleni efanele yokuqonda iqiniso. Leyo mfundiso ingenye yezimfundiso eziphikisana ngokuqondile nokuqonda kwamaMillerite.

So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.

Ngakho-ke, lapho uCrosier ephumela obala nalesi sihloko esinezingxenye eziyisishiyagalombili, bayabona khona manjalo ukuthi ezine zalezi zingxenye azifanele ukunyatheliswa kabusha.

But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.

Kodwa uJames White ushicilela leyo ngxenye lapho uCrosier ebeka khona ngokusobala ukuthi i-Daily iyinkonzo kaKristu yasendlini engcwele; kodwa uzophinda ashicilele lezo zingxenye ezine kuphela. Akazukuphinda ashicilele ezinye izingxenye ezine. Kodwa ukuze uJames White aphinde ashicilele izingxenye ezine zikaCrosier, kudingeka azishicilele ezinhlelweni ezimbili. Kwadingeka azishicilele kabili ngoSepthemba 1850.

There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.

Kwakungekho sikhala esanele kuyi-Review and Herald yakhe ngoSepthemba 1850, ngakho washicilela ama-Review and Herald amabili ngoSepthemba 1850 ukuze akwazi ukufaka yonke indatshana kaCrosier mayelana noKristu esuka eNdaweni eNgcwele eya eNdaweni eNgcwele Kakhulu.

Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.

Manje, nizobona kuGerard Damsteegt ukuthi unikeza ukuhlolwa komlando kokuthi ama-Adventist ayehlale azi ukuthi kwakukhona izingxenye ezithile ezihlokweni zikaCrosier ezazingalungile nokuthi zazingeke ziphinde zinyatheliswe.

"She [Ellen Harmon] said: —The Lord showed 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' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

"Wathi [u-Ellen Harmon]: —INkosi yangibonisa embonweni, ngaphezu konyaka owedlule, ukuthi uMfoweth’ uCrosier wayenokukhanya kweqiniso, mayelana nokuhlanzwa kweNdawo Engcwele, njll.; nokuthi kwakuyintando yaYo ukuthi uMfoweth’ uC. abhale umbono awasinika wona ku-Day Star Extra, February 7, 1846. Ngizizwa ngigunyazwe ngokugcwele yiNkosi, ukuba ngincome leyo Extra, kuwo wonke ongcwele” (Incwadi. E. G. White kuCurtis, Word to the Little Flock, 12). AmaSeventh-day Adventist ngokuvamile ahumushe lesi sitatimende ngokuthi izethulo zikaCrosier zazingelona ngaphandle kwamaphutha, kodwa ukuthi impikiswano yakhe enkulu yetayipoloji yayilungile. Ukuphrintwa kabusha kwalesi sihloko kwashiya ngaphandle lezo zingxenye ababezizwa ukuthi azinembile." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Never Could Reprint His Complete Document

Akazange Aphinde Anyathelise Umbhalo Wakhe Ophelele

Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.

Manje, ekhasini elilandelayo, uno-W. A. Spicer efakaza into efanayo: Babehlale bazi ukuthi izihloko zikaCrosier zazinamaphutha kuzo, futhi abazange baphinde bashicilele lezo zingxenye ezine.

"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939

Kuyadabukisa ukusho ukuthi, uCrosier osemusha wahamba ekukhanyeni kweqiniso leSabatha isikhathi esifushane kakhulu. Kamuva walulahla obala imfundiso yendlu engcwele ayesizile ekuyimiseni. Abafowethu abangamaphayona baphinda banyathelisa incazelo yakhe ngendlu engcwele izikhathi eziningana emaphepheni abo okuqala, kodwa abazange bakwazi ukuphinda banyathelise umbhalo wakhe ophelele. Kuwo wayenezela encazelweni yendlu engcwele eminye imiqondo mayelana nesikhathi esizayo—imileniyamu yesikhashana, enenkathi yenkazimulo kulomhlaba ekuFikeni Kwesibili. Lezi zinto abafowethu babehlale bezishiya ngaphandle. Lezi zimfundiso zesikhathi esizayo zazisakazeke yonke indawo ngalezo zinsuku. Le mfundiso ayizange neze ihambisane nesigijimi esiqondile sokuFika; futhi ngokungangabazeki le mvubelo yephutha yasiza ekuholeleni amadoda asemasha ekubeni asuke emaqinisweni eSabatha nawendlu engcwele. Ngokushesha waphendukela ekuphikiseni okubuhlungu inhlangano yethu yokuqala.” W. A. Spicer, Review and Herald, December 14, 1939

The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.

Iphuzu liwukuthi, kukhona abantu namuhla abathatha ukuvuma kukaDade White indatshana kaCrosier encwadini ethi *A Word to the Little Flock*—abantu abanjengoHeidi Heikes, uHeidi Heikes nencwadi yakhe yobuwula mayelana noMbiko Wansuku zonke njengenkonzo kaKristu yaseThempelini elingcwele. Lena ingenye yezimpikiswano zakhe.

People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.

Abantu abenza lokhu bayawadelela amaqiniso omlando. Babengeke neze bakwazi ukushicilela kabusha zonke izihloko zikaCrosier. Futhi ukuphikelela ngokuthi ukuvuma kuka-Ellen White encwadini ethi A Word to the Little Flock kuwukuvuma okuphelele nokungakhethi kwesikhundla sikaCrosier kufana nokuphikelela ngokuthi ama-Adventist akholelwa ukuthi kuzoba neminyaka eyinkulungwane yokuthula. Lokho kuyimpikiswano yobuwula.

It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.

Kuwukuhlanekezela kabi umlando, futhi kwenziwa ngenhloso yokukhohlisa abantu nokudala ukudideka nobumnyama.

So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.

Ngakho-ke, unabanjwa-mlando ababili, uSpicer osewashona noDamsteegt osaphila; kodwa ngiyaniqinisekisa ukuthi, uSpicer noma uDamsteegt, akekho kubo ongavumelana nami kulokho engikulethayo. Kulungile, bebengasoze bavume. Ngakho-ke, unabanjwa-mlando ababili abaphikisanayo abavumelana nalokho enginitshela khona. Akukho sizathu nhlobo sokuthatha ukugunyaza kuka-Ellen White isihloko sikaCrosier ngokungathi kusho ukuthi konke okukuso kwakuphelele.

The Advent Review—Volume 1, Auburn NY, Number 3

I-Advent Review—Umqulu 1, e-Auburn, NY, Inombolo 3

The Advent Review—Volume 1, Auburn NY, Number 4

I-Advent Review—Umqulu 1, Auburn NY, Inombolo 4

The Advent Review—Volume 1, Auburn NY, Number Special

I-Advent Review—Umqulu 1, Auburn NY, Inombolo Ekhethekile

When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3

Ngenkathi uJames White eqala ukunyathelisa indatshana kaCrosier ngoSepthemba ka-1850, ku-The Review and Herald, lokho kwakuyiVolumu 1, Inombolo 3.

But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.

Kodwa wayengeke akufake konke kuMqulu 1, Inombolo 3; ngakho waqedela leso sihloko kuMqulu 1 we-The Review and Herald, Inombolo 4. Futhi wakwenza nini lokhu? NgoSepthemba ka-1850.

Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

Pho, kwenzekani ngoSepthemba ka-1850? UDadewethu uWhite waba nombono othi, “NgoSepthemba 23, 1850 iNkosi yangibonisa . . . . Lapho ubunye babukhona, ngaphambi kuka-1844, cishe bonke babemunye ekuqondeni okulungile kwe-‘Daily;’ kodwa kusukela ngo-1844, ekudidekeni, kwamukelwa eminye imibono, kwase kulandela ubumnyama nokudideka. The Review and Herald, Novemba 1850.”

Who was her husband? He was the editor of The Review and Herald.

Wayengubani umyeni wakhe na? Wayengumhleli we-*The Review and Herald*.

So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."

Ngakho-ke, wenzeni lapho umkakhe ethi, “Uyazi yini engisanda kutshelwa yiNkosi, James? Ngitsheliwe ukuthi bekungafanele sethule imibono ye-Daily ephikisana nokuqonda kwamaPioneer kokuthi i-Daily ubuPaganism, ngoba kuletha ubumnyama nokudideka.”

So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.

Ngakho-ke, uJames White wenzeni? NgoMandulo ka-1850 washicilela enye i-Review and Herald, ezintathu ngenyanga eyodwa. Ibizwa ngokuthi uMqulu 1, Uhlelo Olukhethekile.

And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!

Futhi wenzenjani? Waphinde washicilela indatshana kaCrosier futhi wasusa lokho uCrosier akusho mayelana neDaily!

Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.

Bazalwane nodade, lokhu kuwubufakazi bomlando bokuthi uJames no-Ellen White baqonda ukuthi umbono kaCrosier mayelana noMhlatshelo wansuku zonke wawuyiphutha nokuthi waletha ubumnyama nokudideka.

And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.

Futhi yayiyini imibono kaCrosier mayelana neNsuku zonke? Yathi kwakuyinkonzo kaKristu yaseSanktwari.

So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—

Ngakho-ke, ku-Early Writings, 74, lapho ethi, “NgoSepthemba 23, iNkosi yangibonisa ukuthi amaMillerite ayenombono olungile nge-Daily,” ubufakazi bomlando buwukuthi amaMillerite ayeqonda—

Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?

Manje, Bazalwane, Bazalwane, ningaphuthelwa yileli qiniso: Kuyini lokhu: NgoSepthemba 1850 uDade White waboniswa ukuthi kusukela ngo-1844 kwakwamukelwe eminye imibono mayelana neMihla ngemihla; ngoMeyi 1850, u-Arnold wethula iMihla ngemihla njengendlu engcwele yamaJuda; ngoSepthemba 1850, ingxenye 1 kwezingu-2 yendatshana kaCrosier iyashicilelwa, kuhlanganise nendlela ayethula ngayo iMihla ngemihla njengenkonzo kaKristu yasendlini engcwele; ngoSepthemba 1850, ingxenye 2 kwezingu-2 yendatshana kaCrosier iyashicilelwa; ngoSepthemba 1850, indatshana kaCrosier iyanyatheliswa kabusha, kodwa umbono wakhe ngeMihla ngemihla ususiwe? Kwenzekani?

We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."

Siyabona ukuthi ngawo lowo nyaka lapho leli Shadi lika-1850 lakhiqizwa khona, futhi leli Shadi lithini mayelana neMihla ngemihla? “Ukubusa kobuhedeni noma uMHLATSHWELO WANSUKU ZONKE ususiwe. Dan. 11:31 508.”

Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.

UEllen White wayekwazi ukuthi sasiyini isimo se-“Daily” kulabo abamemezela umlayezo weHora Yokwahlulela. Lapho ethi babenomqondo oqondile, wayazi ukuthi lowo mqondo oqondile kwakungukuthi yayimele ukuthathwa kombuso wobuQaba; i-“Daily” yayimele ubuQaba.

And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.

Futhi ngalo nyaka, ka-1850, umlando obhaliwe ufakazela ukuthi yena wayilahla, nomyeni wakhe wayilahla, imfundiso yokuthi “i-Daily” imele inkonzo kaKristu eNgcwelengcwele, okuyiyo imfundiso esekelwa yi-Biblical Research Institute ye-Seventh-day Adventist Church. Yiyo imfundiso esekelwa yiminyango ezimele ngokuzixhasa, njenge-Heartland ne-Steps to Life. Yiyo imfundiso eletha ubumnyama nokudideka.

Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,

Manje, qaphelani lokhu mayelana neShadi lika-1850. Lokhu kungoNovemba ka-1850. Lona yilo kanye inyanga lapho athola khona umbono awulobayo, ogcina udlule ekuguqukeni kwawo ngo-1851, bese kuthi ekugcineni ngo-1882 uphelele encwadini ethi Early Writing, kule nyanga uqobo, kule nyanga uqobo, ngoNovemba ka-1850. Kuthiwa,

"Monday we returned to Dorchester where our dear Brother Nichols and family live."—

“NgoMsombuluko sabuyela eDorchester lapho kuhlala khona uMfowethu wethu othandekayo uNichols nomndeni wakhe.”

Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?

Phezulu lapha [kubhekiselwa ku-1850 Chart, ekhoneni elingenhla kwesokudla], “Yashicilelwa ngu-Otis Nichols, Dorchester, Massachusetts.” Kulungile? Ukhuluma ngalokhu, akunjalo? Niyakubona lokhu, leli Shadi?

—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.

—“Lapho ebusuku uNkulunkulu wanginika umbono othakazelisa kakhulu, omningi wawo eniyowubona ephepheni. UNkulunkulu wangibonisa isidingo sokukhipha ishadi. Ngabona ukuthi lalidingeka nokuthi iqiniso elenziwe lacaca ematafuleni laliyokwenza okuningi futhi liyobangela imiphefumulo ukuba ifike ekwazini iqiniso.” Manuscript Releases, inombolo 15, 210 Novemba, 1850.

She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."

Waba nombono endlini kaNichols eDorchester—konke lokho kukule Shadi—ethi, “Kumelwe nenze ishadi.”

And what does she say about the chart? How does she describe it?

Futhi uthini ngeshadi? Ulichaza kanjani?

Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.

Yiya kuHabakuki 2, “Ngabona isidingo sokukhipha ishadi,” futhi kwakuzokwenzani? Lalidingeka, “ukuze iqiniso lenziwe licace phezu kwamatafula.” UHabakuki 2, ivesi 2, uthi, “UJehova wangiphendula, wathi: Bhala umbono, uwenze ucace phezu kwamatafula, . . . .” Usho ukuthi leli Shadi lika-Otis Nichols lika-1850, elashicilelwa eDorchester, eMassachusetts, liyikugcwaliseka kukaHabakuki, njengoba nje esho ku-The Great Controversy ukuthi iShadi lika-1843 liyikugcwaliseka kukaHabakuki.

Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.

Kulungile, niyakubona lokho? Niyakubona ukuthi wamukela nini lo mbono? Ngesikhathi esifanayo lapho lokhu kwakwenzeka khona: “September 23d, iNkosi yangibonisa . . . . ukuthi imfundiso ye-Daily njengenkonzo kaKristu yaseSanktwari iletha ubumnyama nokudideka,” futhi umyeni wakhe waphinda washicilela leso sihloko ngokushesha wasusa lezo zigaba ezimbili. Asiphindanga sashicilelwa futhi e-Adventism kuze kube ngu-1931 lapho uWillie White ephinda esishicilela; futhi, lapho ekwenza lokho, kwakunobufakazi bamanga kuleyo ncwajana ayishicilela yona impela. Lokho kungafakazelwa.

Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.

Manje, ngifuna ukunifundela okuthile lapha, isicaphuno eside, mayelana nalesi sikhathi esifanayo. Lokhu kuvela ku-November 27, 1850.

"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.

Sekuyisikhathi esithile ngingakunakekelanga ukunilobela. Manje ngizoninika izizathu zami. Okokuqala, angibanga naso isikhathi sokubhala amasonto amaningi emva kokuba ngithole incwadi enomusa neyamukelekayo kaDade Arabella, kungenjalo ngabe ngagcwalisa isicelo sakhe sokuba ngiyiphendule zingakapheli izinsuku eziyishumi nane. Ngayithanda kakhulu leyo ncwadi. Sonke saba nentshisekelo kuleyo ncwadi, futhi siyathemba ukuthi ukulibala kwami ngeke kunivimbe ekuphenduleni lena masinyane nje lapho seyifundiwe, futhi nami ngeke ngisalinda isikhathi eside kangaka ngokuzayo.

"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.

Impilo kaJakobe neyami isihle impela manje. Ikhaya lethu liseParis, kwaMfoweth’ uAndrews, eduze kakhulu neposi nendawo yokunyathelisa. Sizohlala lapha isikhashana. Lona ngumndeni onomusa kakhulu, nokho ompofu impela. Konke lapha kumahhala ngokwezinga abanako. Asiboni kulungile ukuba yizindleko kubo ngesikhathi siselapha. Ngifisa kakhulu ukunibona nonke kanye noDadewethu othandekayo uGorham.

"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.

“Inkomfa yethu eTopsham yaba ngeyokuthakazelisa okujulile. Kwakukhona abangamashumi amabili nesishiyagalombili; bonke bahlanganyela emhlanganweni.

"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.

"NgeSonto amandla kaNkulunkulu ehlela phezu kwethu njengomoya onamandla ovunguzayo. Bonke basukuma ngezinyawo zabo badumisa uNkulunkulu ngezwi elikhulu; kwakungokuthile okufana nalokho okwenzeka ngesikhathi kubekwa isisekelo sendlu kaNkulunkulu. Izwi lokukhala lalingehlukaniseki ezwini lokumemeza. Kwakuyisikhathi sokunqoba; bonke baqiniswa futhi baqabuleka. Angikaze ngifakaze isikhathi esinamandla kangaka ngaphambili."

"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. 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 three angels' messages, with the two former being made plain upon tables."—

“Umhlangano wethu olandelayo wawuseFairhaven. UMfoweth’ uBates nomkakhe babekhona. Kwakungumhlangano omuhle impela. Ekubuyeni kwethu kwaMfoweth’ uNichols, iNkosi yanginika umbono, yangibonisa ukuthi iqiniso kumele lenziwe licace ematafuleni, futhi lokhu kwakuyobangela abaningi ukuba banqumele iqiniso ngemiyalezo yezingelosi ezintathu, kanti emibili yokuqala yenziwe yacaca ematafuleni.”—

That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.

Lokho kusezansi khona lapha, [ekhomba ekhoneni elingezansi kwesobunxele leShadi lika-1850]. Kulungile? Kukhona kuleli Shadi lokho akhuluma ngakho.

—"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. Other things I saw which will appear in the paper.

—“Ngabona futhi ukuthi kwakudingeka kakhulu ukuba iphepha lishicilelwe njengoba kwakudingeka ukuthi izithunywa zihambe, ngoba izithunywa zidinga iphepha ezizoliphatha kanye nazo, eliqukethe iqiniso lanamuhla, ukuze zilinike ezandleni zalabo abezwayo; khona-ke iqiniso belingeke lifiphale engqondweni; futhi iphepha beliyofinyelela lapho izithunywa zazingeke zifinyelele khona. Ngabona nezinye izinto eziyovela ephepheni.

"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.

“Nivumelana kanjani nonke? Ingabe nonke nilwela ukuphila okuphakade? Ngifisa kakhulu, kakhulu ukunibona, futhi ngicabanga ukuthi maduzane ngiyakwenza lokho. Manje yisikhathi sokulungiselela, futhi ngithemba ukuthi sonke sizokwenza umsebenzi oqinisekileyo ngenxa yaphakade. Isikhathi sibonakala sisifushane kakhulu, futhi lokho esikwenzayo kumelwe sikwenze masinyane.

"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.

“Ngomhla ka-20 kuLwezi, ngesonto eledlule, uMfoweth’ uHenry Nichols nami saya eTopsham. Sasanda kusukuma etafuleni lesidlo sasemini ngoLwesine [Nov. 21], lapho enye yezingane zikaMfoweth’ uFoey ingena yathi unina usequlekile. Saphuthuma sawela umfula ibanga eliyimayela elilodwa, safica uDadewethu othandekayo uFoey esezokufa. Usizi lwami lwalukhulu lapho ngithola ukuthi wayengasangazi. Waqhubeka isikhathi eside esebuhlungwini obukhulu kwaze kwaba phakathi kwehora lesithathu nelesine, wase ephefumula okokugcina. Ushiye umyeni nezingane ezintathu ukuba zilile ukulahlekelwa kwazo.”

"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?

NgoLwesihlanu ekuseni [Nov. 22], uMfoweth’ uHenry wafika eParis ukuze uJames amgunde ukuze aye emngcwabeni. Saba nesikhathi esinesizotha esikhulu nesithakazelisayo. INkosi ayisishiyanga, kodwa yavumela uMoya waYo ukuba uhlale phezu kwethu. Izinsuku zokugcina zikaDade uFoey ngokusobala zaziyizinsuku zakhe ezingokomoya kakhulu nezingcono kunazo zonke. UMfoweth’ uFoey unalokhu okumududuzayo, ukuthi wafa engumKristu. Uyakumela kahle. UNkulunkulu umnika umusa wokukhuthazelela lolu sizi. O, kuhle kangakanani ukuba nethemba kuNkulunkulu eliyokweseka kuzo zonke izigameko zokuvivinywa nezosizi. Makabongwe uNkulunkulu ngethemba, ithemba elihle. Yini ebeningayinikela nina, omunye nomunye wenu, ngenxa yethemba lenu?

"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—

Bambelelani ekukholweni. Yibani namandla kuNkulunkulu, nithembele engalweni yaKhe yaphakade. Ayisoze yanidumaza, kodwa iyonisekela ngaphansi kwazo zonke izinhlupheko. Ngithemba ukuthi nonke niyoqhubeka niqina ngokwedlulele eqinisweni. Ningantengantengi, kodwa qhubekani niphokophele embusweni.”—

Here we go. Here is what I want you to see.

Nansi. Nakhu engifuna ukuba ukubone.

—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—

—“Esontweni eledlule, ngeSabatha eledlule, saba nomhlangano othakazelisa kakhulu. UMfoweth’ uHewit waseDead River wayekhona. Weza nomyalezo othi ukubhujiswa kwababi nokulala kwabafileyo kwakuyisinengiso ngaphakathi komnyango ovaliwe, okwakungeniswe owesifazane uJezebeli, umprofethikazi, futhi wayekholelwa ukuthi yimi lowo wesifazane, uJezebeli.”—

Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.

Kulungile? UMfoweth’ uHewit uthi u-Ellen White unguJezebeli nokuthi ulethe amaphutha amathathu.

"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—

“—Samtshela ngamanye amaphutha akhe esikhathini esedlule, ukuthi izinsuku eziyi-1335 zase ziphelile, kanye namanye amaningi amaphutha akhe. Lokho kwaba nomphumela omncane kakhulu. Ubumnyama bakhe bazwakala phezu komhlangano, futhi wahuduleka.”—

Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.

Manje, ngifuna ukuba ukubone lokhu. Kunokuthile engifuna ukukusho ngalesi sigaba engifuna ukuthi ukulandele, uma ungakwazi.

If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.

Uma uke wabhekana nalabo abase-Adventism abaphinde basebenzise iziprofetho zesikhathi ekupheleni kwezwe, banamazwi amathathu kuphela abawasebenzisayo—basebenzisa amazwi amaningi, kodwa banamazwi amathathu ayinhloko abawasebenzisayo. Leli ngelinye lawo; ngoba bayoya lapho bathi, “Samtshela ngamanye amaphutha akhe esikhathini esedlule,” bese bethi lapho ethi “ukuthi izinsuku eziyi-1335 zazisiphelile” lokho kwakungelinye lamaphutha akhe. Niyabona yini ukuthi ningasonta kanjani lolo hlelo lolimi kancane: “Samtshela ngamanye amaphutha akhe esikhathini esedlule”? Saphinde samtshela ukuthi izinsuku eziyi-1335 zazisiphelile; kodwa ababeki bezikhathi bathi samtshela ngamanye amaphutha akhe esikhathini esedlule, futhi elinye lalawo maphutha kwakungukuthi ufundisa ukuthi izinsuku eziyi-1335 seziphelile, nokuthi lokho kuyiphutha.” Ngakho-ke, ungakusonta nganoma iyiphi indlela.

The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.

Isikhathi sokuqala engaba nokubhekana ubuso nobuso no-Eugene Prewitt sasise-Oklahoma, futhi wayephikisa ngokuthi uMlando wamaMillerite awuphindi ekupheleni komhlaba, ngase ngimnika izingcaphuno ezimbalwa ezivela kuMoya wesiprofetho.

And he says, "Jeff, you know that Ellen White was a careless writer."

Wathi, “Jeff, uyazi ukuthi u-Ellen White wayengumbhali onganaki.”

And I said, "What do you mean?"

Ngase ngithi, “Uqonde ukuthini?”

And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.

Wase ephendukela kulesi sicaphuno. Uthi lesi sicaphuno sifakazela ukuthi ungumbhali onganaki; ngoba uyazi ukuthi mina ngiyazi ukuthi ababeki bezikhathi bangasihlanekezela lesi sicaphuno, uma bethanda ukwenza kanjalo.

Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?

Manje, iqiniso lokuthi indawo efana neWashita inethonya elifundisa abafundi bayo ukuthi u-Ellen White ungumbhali onganaki liyinto eyodwa; kodwa, ingabe ungumbhali onganaki lapha?

—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.

—“Ngazizwa ukuthi kumelwe ngisho amazwi ambalwa. Ngegama likaJesu, ngasukuma, kwathi cishe ngemizuzu emihlanu umhlangano washintsha. Wonke umuntu wakuzwa ngaso leso sikhathi. Bonke ubuso bakhanyiselwa. Ubukhona bukaNkulunkulu bagcwala leyo ndawo. UMfoweth’ uHewit wawela ngamadolo waqala ukukhala nokuthandaza. Ngasuswa embonweni, ngabona okuningi engingeke ngikubhale. Lokho kwaba nomthelela omkhulu kuMfoweth’ uHewit. Wavuma ukuthi kwakungokukaNkulunkulu futhi wathotshiswa othulini. Ubelokhu ebhala kusukela kulowo mhlangano, futhi manje usabhala esetafuleni elifanayo elahla wonke amaphutha akhe awamemezisayo. Ngiyakholwa ukuthi uNkulunkulu uyamphakamisa, futhi uhloselwe ukwenza okuhle, uma uNkulunkulu esebenza ngaye.”

"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.

Uthando oluningi kuDade othandekayo uGorham. Mtshele ukuba aqine. UNkulunkulu unaye, futhi ngeke amshiye. Uthando oluningi kini nonke. Ngiyethemba ukuthi abantwana abayikozela, kodwa bayoba nentshisekelo eqinisweni futhi bakhuthalele ukuziqinisela ukubizwa nokukhethwa kwabo. Bhalani, qinisekani ukuthi niyabhala, futhi ningenzi njengoba ngenzile. Ngiyanithanda, nonke. Bhalani.” Manuscript Releases, umqulu 16, 206–209. Kubhalwe eParis, eMaine, ngoNovemba 27, 1850.

Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.

Bazalwane, siyini isizinda somlando salokhu; uyibhala kuphi le nto? Uyibhala ngo-1850, endlini kaMzalwane uNichols.

In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.

Kulesi sikhathi, iNkosi yenzani? Ibonisa ukuthi amaPhayona anombono ofanele ngoMihla yonke, futhi ubhekene nalokho. Uthi inkonzo kaKristu eNgcwelengcwele iwumbono wamanga ngoMihla yonke.

In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."

Kulo mlando, wona lo mlando uqobo—hhayi lo mlando uqobo kuphela futhi hhayi unyaka uqobo kuphela, kodwa yona kanye inyanga yalowo nyaka lapho amukela khona imibono futhi ecacisa leli qiniso mayelana nesikhundla samaPhayona ngeNsuku zonke, ethi labo abamemezela iSikhalo Sehora Lokwahlulelwa babenombono ofanele ngeNsuku zonke; futhi, kuleso sigaba esifanayo, uthi, “Ngabona ukuthi Ishadi lika-1843 laliholwa yisandla seNkosi nokuthi akufanele liguqulwe, nokuthi labo abamemezela iSikhalo Sehora Lokwahlulelwa babenombono ofanele ngeNsuku zonke.”

And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.

Futhi lisho ukuthini ngalokho okuthiwa yi-Daily kuleli Shadi lika-1843? Nokho, lithi lasuswa ngo-AD508; futhi, eminyakeni eyi-1335 kamuva likuyisa ku-1843, nokuthi leyo 1335 isidlulile.

Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?

Ungacabanga yini ukuthi, kuyo kanye leyo nyanga, kuwo kanye lowo nyaka, wayengatshela uMfoweth’ uHewit waseDead River ukuthi kwakuseyinto yesikhathi esizayo?

Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.

Kulungile, laba ababeka izikhathi, laba ababeka izikhathi, nalaba bantu abakholwa ukuthi uDade White ungumbhali onganaki. Umlando awukusekeli lokhu.

So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.

Ngakho, ngifuna ukuba nibone ukuthi, maqondana neMihla yonke, u-Ellen White wayeyiqonda ngisho ne-1335.

Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?

UEllen White akazange nje kuphela abeke uphawu lwakhe lokuvuma ekutheni i-Daily iwubuPagan; waqonda ukuthi yona yaqala isiprofetho seminyaka eyi-1335, esaphela ngo-1843, futhi wasivikela leso simo obala emelene noMfoweth’ uHewit waseDead River. Uyakubona lokho?

And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.

Futhi ngaleyo nyanga efanayo, lapho ethi inkonzo kaKristu yaseNdaweni eNgcwele njengoKweNsuku zonke iletha kuphela ubumnyama nokudideka; nomyeni wakhe, ephendula kulowo mbono, uyayisusa leyo mfundiso ku-Review and Herald.

Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.

Phezulu lapha emibhalweni yenu, lapho kuthiwa “1850 Chart,” yilokhu okushiwo khona lapha [kubhekiselwa kukholomu yesithathu ukusuka kwesobunxele ku-1850 Chart, umbhalo olandela uJesu esiphambanweni ngo-AD31]. Bengifuna ukuba nikwazi ukuba nakho emibhalweni yenu.

> Away Daniel 11:31 508

> Kude noDaniyeli 11:31 508

And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:

Bese kuthi-ke eShadini lika-1843 lapha [kubhekiselwa emgqeni ophakathi, ngaphansi kukaJesu esiphambanweni ngo-AD31]:

Taking away of the daily sacrifice. Dan. 12:11, 12

Ukususwa komhlatshelo wansuku zonke. Dan. 12:11, 12

Okay, these are these two Charts.

Kulungile, lawa ngamashadi amabili.

Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.

USista White waqonda ukuthi la madoda ayenombono ofanele, futhi waqonda ukuthi lokhu kwaqalisa isiprofetho seminyaka eyizi-1335 esaphela ngo-1843; futhi waqonda ukuthi kwakumele ukususwa kombuso wobuPagan ngo-508.

Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,

Ngaphansi kwalezi zinkomba ezimbili zamaShadi unenye futhi ingcaphuno esikhathini sikaMfoweth’ uNichols, futhi usola abantu ngokwenza amanye amashadi ngoba umsebenzi wawo wobuciko ungokaSathane; kanti yena uthi umsebenzi wobuciko okula maShadi amabili ungowasezulwini. Uthi,

"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."—

“Ngabona ukuthi umsebenzi wokwenza amashadi wawungelungile ngokuphelele. Waqala ngoMfoweth’ uRhodes, wabe usulandelwa nguMfoweth’ uCase. Kusetshenziswe izimali ekwenzeni amashadi nasekubumbeni izithombe ezingasile nezinyanyekayo ukuze zimelele izingelosi noJesu okhazimulayo. Izinto ezinjalo ngabona ukuthi zazingamthokozisi uNkulunkulu. Ngabona ukuthi uNkulunkulu wayeku ukushicilelweni kweshadi nguMfoweth’ uNichols.”

Who was in the publishment of this 1850 Chart? God!

Ubani owayekulo mshicilelo wale Shadi ka-1850? UNkulunkulu!

—"I saw that there was"—what?—"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 kwakukhona”—ini?—“isiprofetho saleli shadi eBhayibhelini, futhi uma leli shadi lenzelwe abantu bakaNkulunkulu, uma lona [li] lanele komunye, liyanele nakomunye, futhi uma omunye ayedinga ukwenziwa kweshadi elisha elipendwe ngesilinganiso esikhulu ngokwengeziwe, 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 kwakuwumuzwa wokungabi nakuphumula, 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, onjengamakhoba.”—

Now, this is the one that I want you to think through.

Manje, yilokhu engifuna ukuba nikucabangisise kahle.

—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—

—“Ngabona ukuthi amashadi ayalwe nguNkulunkulu athinta ingqondo kahle, ngisho noma kunganikezwanga ncazelo.”—

"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."

“Ngabona ukuthi amashadi,” ngobuningi, “ayalwe nguNkulunkulu . . . .” Yimaphi amashadi, ngobuningi, ayalwa nguNkulunkulu? Lawa Mashadi amabili [iShadi lika-1843 nelika-1850] ayalwa nguNkulunkulu.

> These two Charts are a fulfillment of Habakkuk 2.

> Lawa maShadi amabili ayisigcwaliseko sikaHabakuki 2.

—"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.

—“Kukhona okuthile okulula, okuhle, nokwasezulwini ekumeleleni izingelosi emashadini. Ingqondo iholeleka kuNkulunkulu nasezulwini cishe ngendlela engabonakali. Kodwa amanye amashadi alungiselelwe ngendlela enyanyisa ingqondo, futhi enza ingqondo ihlale kakhulu emhlabeni kunasezulwini. Izithombe ezimelela izingelosi zibukeka zifana kakhulu namademoni kunokuba zifane nezidalwa zasezulwini. Ngabona ukuthi amashadi ayesezinsukwini nasemasontweni egcwalise ingqondo kaMfoweth’ uCase, ngesikhathi obekufanele abe efuna kuNkulunkulu ukuhlakanipha kwasezulwini, futhi obekufanele abe ekhula emseni 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 ukube izimali ebezimoshiwe ekukhipheni amashadi bezisetshenziswe ekwethuleni iqiniso ngokusobala phambi kwabazalwane ngokushicilela amapheshana, njalonjalo, bezizokwenza okuhle okukhulu futhi zisindise imiphefumulo. Ngabona ukuthi umsebenzi wokwenza amashadi ususabalele njengomkhuhlane.” Manuscript Releases, number 13, 359; 1853.

The 1290 and 1335 Days

Izinsuku eziyi-1290 neziyi-1335

I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.

Ngine isihloko esivela kuyi-Review and Herald, sangoJanuwari 28, 1858. Isizathu sokuba ngibe naso kumanothi akho yingoba uyabona ukuthi ngo-1858 babesafundisa ukuthi i-Daily ingubuPaganism. Unaso esikhombweni sakho; eminyakeni eyisishiyagalombili emva kuka-1850 babesaqonda ukuthi i-Daily ingubuPaganism.

> "ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:

> “ENYE inkathi ebalulekile yesiprofetho, okusekelwe kuyo imfundiso ye-Advent, yizinsuku eziyi-1335 zikaDaniyeli 12, ezihlobene ngokuseduze kakhulu nezinsuku eziyi-1290. Lezi zikhathi ezimbili zethulwa kithi kanje:”

> "—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.

> “—Kusukela esikhathini lapho umnikelo wansuku zonke uyakususwa khona, kuthi isinyanyiso esichithayo simiswe, kuyakuba yizinsuku eziyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye. Ubusisiwe olindayo aze afike ezinsukwini eziyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu. Kepha wena hamba indlela yakho kuze kube sekupheleni; ngokuba uyakuphumula, bese uma ekupheleni kwezinsuku uyakuma esabelweni sakho.” Daniyeli 12:11–13.

"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*

“Imibuzo ivele masinyane, Ingabe singakwazi yini ukusho ukuthi yiziphi izehlakalo okumele lezi zikhathi zibalwe kusukela kuzo; futhi uma kunjalo, singakwazi yini ukusho ukuthi zenzeka nini? Siqala ngokuphenya: Kuyini lokhu — ‘okwemihla ngemihla’ (umhlatshelo), kanye — ‘nesinengiso esenza incithakalo’? Kuyophawulwa ukuthi igama elithi, umhlatshelo, libhalwe ngamagama atshekile: okubonisa ukuthi liyigama elifakiwe. Kuyophawulwa okufanayo nakwezinye izindawo lapho livela khona encwadini kaDaniyeli, okungukuthi, isahluko 11:31 no-8:11–13. Ake sibhekisele kafushane kulesi sahluko sokugcina. Evesini 13 kuyobonakala ukuthi kulethwa phambi kwethu izincithakalo ezimbili; okwemihla ngemihla (incithakalo), kanye nesiphambeko sencithakalo. Leli qiniso lenziwe lacaca kakhulu nguJosiah Litch kangangokuthi asinakwenza ngcono kunokucaphuna amazwi akhe:*”

"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'

"—Umnikelo wansuku zonke uwukufundwa kwamanje kombhalo; kodwa akukho lutho olunjengomhlatshelo olutholakala kowokuqala. Lokhu kuvunywa yibo bonke. Kuyisichasiso noma ukuhumusha okufakwe phezu kwawo ngabahumushi. Ukufundwa okuyikho kungukuthi, “okwansuku zonke nokweqa komthetho kokuchithakala;” okwansuku zonke nokweqa komthetho kuhlanganiswe ndawonye ngo “na” ukuchithakala kwansuku zonke nokweqa komthetho kokuchithakala. Kungamandla amabili achithayo ayeyakuchitha iNdlu Engcwele nebandla.”

"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.

Kulokhu kusobala ukuthi leli gama elithi—“njalo”—alingabhekisela neze ekukhonzeni kwamaJuda, njengoba liye lasetshenziswa kanjalo umbono omdala nowandile kakhulu; futhi lokhu kuyaqhubeka kucace ngokucatshangelwa kokuthi uma lezi zikhathi, zithathwa ngokungokoqobo noma ngokomfanekiso, zibalwa kusukela kunoma yikuphi ukususwa kwalokhu kukhonza, azisiholeli kunoma yimuphi umcimbi ofanele ukuphawulwa.

"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:

“Ngakho-ke, umnikelo wansuku zonke kanye nesinengiso, kungamandla amabili achithayo ayeyocindezela ibandla: singakwazi yini ukuqonda ukuthi la mandla ayini? Akudingeki lutho ngaphandle kokwamukela indlela kaWilliam Miller yokucabanga ngaleli phuzu ukuze sifinyelele esiphethweni esifanayo naye. Uthi:

> "—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+

> “—Ngaqhubeka ngafunda, kodwa angitholanga elinye icala lapho uma [okwemihla ngemihla] kutholakala khona ngaphandle kukaDaniyeli. Ngase ngithi [ngosizo lwe-concordance] ngathatha lawo mazwi ayemi exhumene nakho, —kususwe;’ —uyakususa okwemihla ngemihla’; —kusukela esikhathini lapho okwemihla ngemihla kuyakusushwa’; njalonjalo. Ngaqhubeka ngafunda, ngacabanga ukuthi ngeke ngithole kukhanya embhalweni. Ekugcineni ngafika ku-2 Thesalonika 2:7, 8, —Ngokuba imfihlakalo yokungalungi isiyasebenza kakade; kuphela lowo ovimbelayo manje uyakuqhubeka evimbela aze asuswe endleleni, khona-ke lowo omubi uyakwambulwa.’ njalonjalo. Kwathi sengifinyelele kulowo mbhalo, o, ukuthi iqiniso labonakala licace futhi likhazimula kanjani! Nanko! Yikho lokho —okwemihla ngemihla!’ Awu, manje, uPawulu usho ukuthini ngo—lowo ovimbelayo manje’ noma ovimbayo? Ngo—Muntu Wesono,’ nangowo —mubi,’ kuqondwe ubuPapa. Pho-ke yini evimbela ubuPapa ukuba bembulwe? Impela, ubuhedeni. Ngakho-ke, —okwemihla ngemihla’ kumelwe ukuba kusho ubuhedeni.”+

> "We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.

> “Siyabona kuDaniyeli 8 ukuthi lolo phondo oluncane, olwalandela imbuzi, okungukuthi umbuso wamaGreki, yilona olususa i—daily;’ futhi yilona kuphela igunya elivezwa emva kokwahlukaniswa kombuso ka-Alexander kuze kufike esikhathini lapho iSanctuary kufanele ihlanzwe ekupheleni kwezinsuku eziyi-2300. Leli phondo elincane, endaweni yalo efanele, salibonisa ukuthi liyiRoma elithathwa njengobunye, elihambisana nombuso wesine weminye imibono kaDaniyeli. Manje kuyiqiniso ukuthi kwaba khona uguquko emandleni aseRoma lusuka ebuPheganini luya ebuPapini. UbuPheganini kusukela ezinsukwini zamakhosi ase-Asiriya kuze kube yisikhathi sokuguqulwa kwabo baba ubuPopi, kwakuyilo i-daily, noma njengoba uProfessor Whiting ekuhumusha, i—continual’ incithakalo, uSathane ayemi ngayo emelene nendaba kaJehova. Kubapristi bayo, ema-altare ayo, nasezihlatshweni zayo, kwakufana nesimo sobuLevi sokukhonza uJehova; kodwa lapho isimo sobuLevi sidela indawo yaso esimweni sobuKristu sokukhonza, uSathane, ukuze aphikise umsebenzi ngempumelelo, kwakufanele naye aguqule isimo sakhe sokuphikisa; ngakho-ke amathempeli, ama-altare, nezithombe zobuPheganini kubhapathizelwa ezinhlambalazweni zobuPopi.”

> "But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*

> “Kodwa okwezinsuku zonke, ubuQaba, kuthiwa esiprofethweni, bunendawo engcwele, futhi indawo yendawo yalo engcwele yayizakudilizwa phansi. Ukuthi indawo engcwele ivame ukuhlanganiswa nokukhonza izithombe nobuhedeni, njengendawo yokuzinikela nokukhonza kwakho, kubonakala ngokucacile emibhalweni elandelayo: Isaya 16:12; Amose 7:9, 13, margin. Hezekeli 28:18. Mayelana nendawo engcwele yokwezinsuku zonke kaDaniyeli 8, sinikeza okulandelayo ku-Apollos Hale:*”

"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"

“—Kungabe kwakushiwo ukuthini —ngendlu engcwele’ yobuhedeni? Ubuhedeni, nephutha lazo zonke izinhlobo, bunazo izindlu zabo ezingcwele, njengokuba neqiniso linazo. Lezi yizithempeli noma izindawo zokuphephela ezingcweliselwe inkonzo yazo. Ngakho-ke, kungacatshangwa ukuthi lapha kukhulunywa ngethempeli elithile elidumile lobuhedeni. Kungenzeka kube yiliphi phakathi kwezithempeli zalo eziningi ezivelele? Esinye sezibonelo ezinhle kakhulu zobuciko bokwakha besi-classic sibizwa ngokuthi iPantheon. Igama laso lisho ukuthi —ithempeli noma indawo yokuphephela yabo bonke onkulunkulu.’ Indawo elikhona kuyo yiRoma.+ Izithombe zezizwe ezanqotshwa amaRoma zabekwa ngenhlonipho engcwele emigodini ethile noma ezingxenyeni zaleli thempeli, futhi ezimweni eziningi zaba yizinto zokukhulekelwa ngamaRoma ngokwawo. Besingalithola yini ithempeli lobuhedeni elalizoba ngokugqame kakhulu —njengendlu yakhe engcwele.’”

"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.

“Njengoba manje sesesiqinisekisile ukuthi ‘okwemihla ngemihla’ kuwubuqaba, nokuthi ‘isiphambeko sencithakalo,’ noma —‘isinengiso esiletha incithakalo,’ siyibupapa, nokuthi ithempeli elikhethekile lobuqaba laliyiyiPantheon, nokuthi ‘indawo’ yokuma kwalo kwakuyiRoma, siyaqhubeka nophenyo.”

"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:

“1. Ngabe Ubuqaba ‘basuswa’ ngamandla kahulumeni wombuso waseRoma na? Sicabanga ukuthi lesi sitatimende esilandelayo seqiniso elibalulekile nelaziwayo emlandweni webandla nowezwe siphendula lesi siprofetho. Sibhekisela kuConstantine, umbusi wokuqala ongumKristu, futhi sithi:

"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++

"—Isenzo sakhe sokuqala sokubusa kwaba ukuthumela isimemezelo kuwo wonke umbuso, sinxusa izikhonzi zakhe ukuba zamukele ubuKristu.'++

"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:

“2. Ingabe iRoma yayiyidolobha noma indawo yendlu yakhe engcwele, (iPantheon,) eyawiswa phansi ngegunya loMbuso? Isicaphuno esilandelayo siyaphendula:”

"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*

“—Ukufa kwembangi yokugcina kaConstantine kwakubeke uphawu lokuqina kokuthula kombuso. IRoma yayisiphinde yaba yindlovukazi yezizwe engenakuphikiswa. Kodwa, ngalelo hora lokuphakanyiswa nobukhazikhazi, yayisiphakanyiselwe emaphethelweni omgodi onzulu. Isinyathelo sayo esilandelayo sasizokuba esokwehlela phansi, nokungabe kusabuyiseka. Ukuguqulwa kukahulumeni wayiswa eConstantinople kuseyindaba esadida isazi-mlando. Kwakuyisenzo esiphikisana ngokuqondile nayo yonke indlela yobandlululo basendulo nobuhloniphekile bengqondo yamaRoma. Kwakungewona umsebenzi womuntu wase-Asia othanda ukunethezeka, ozinikele ezintweni zokuzitika zamasiko nezimo zezulu zaseMpumalanga, kodwa owomnqobi wensimbi, owayezalelwe eNtshonalanga, futhi owedelela, njengawo wonke amaRoma, imikhuba yabantu baseMpumalanga; kwakungumsebenzi wombusazwe ohlakaniphe kakhulu, kepha nokho wawungesona isenzo sobuhlakani bezombusazwe ngezinga elibonakala kakhulu. Nokho uConstantine wayilahla iRoma, inqaba enkulu nesihlalo sobukhosi sabaKhesari, ngenxa yekhona elingaziwa laseThrace, futhi wachitha okusele kwempilo yakhe enamandla nenesifiso esikhulu emsebenzini ophindwe kabili wokuphakamisa ikoloni ukuba libe yinhloko-dolobha yombuso wakhe, kanye nokwehlisa inhloko-dolobha ibe sezingeni lezindumiso ezibuthakathaka namandla ahlazekile ekoloni.’*

"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.

“Lo mbhalo ovela esandleni sesazi-mlando ucace kakhulu kangangokuba awudingi kuchasiswa. Indawo yengcwele yakhe yadilizwa phansi, kusho isiprofetho; futhi emva kokwethulwa kwamaqiniso anjengalawa angenhla, ngisho nalowo oqikelela ngokwedlulele ekuchazeni iziprofetho kufanele aneliseke ngokusebenza kwaso.”

"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,

“Kusukela esikhathini lapho umhlatshelo wansuku zonke uyakususiwa, kubekwe leso sinengiso esenza incithakalo, kuyakuba yizinsuku eziyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye. Ubusisiwe olindayo, afinyelele ezinsukwini eziyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu. Njengoba amaqiniso esiphambi kwethu engukuthi umhlatshelo wansuku zonke ubuQaba, ukuthi leso sinengiso esenza incithakalo ubuPapa, ukuthi kwaba khona ukuguquka kusuka kokwakuqala kuya kokwakamuva emandleni ombuso waseRoma, nangegunya loMbuso, okusele kithi kuphela wukuba siqhubeke siphenye ukuthi lokhu kwenzeka nini ngendlela yokugcwalisa isiprofetho; ngokuba uma singakuthola lokhu, siyakuba nesiqalo lapho izikhathi zesiprofetho embhalweni ophambi kwethu okufanele ziqalwe khona. Ngakho-ke,”

> "3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.

> “3. Isenzakalo esibhekiselwe kuso esiprofethweni senzeka nini? Makuphawulwe ukuthi umbuzo awusiwo othi, abangcwele banikelwa nini ezandleni zobuPapa, kodwa uthi, ukuguquka kwenkolo kusuka ebuhedenini kuya ebupapeni kwase kufinyelele nini ezingeni lokuthi lobu bokugcina bube yinkolo yesizwe, futhi kubekwe esimweni sokuba buqale umsebenzi wabo. Lokhu, njengazo zonke ezinye izinguquko ezinkulu, kwakungewona umsebenzi wesikhashana nje. Ukuqala kokusebenza kwakho kwakubonakala kudala ngaphambili. UPawulu wathi ngisho nangesikhathi sakhe imfihlakalo yobubi, uMuntu Wesono, ‘isinengiso esenza incithakalo,’ yayisivele isebenza. Futhi kungenxa yokukhanya kwalo mbhalo lapho kufanele siqonde khona amazwi eNkosi yethu kuMathewu 24:15, mayelana nesinengiso sencithakalo, lapho ebhekisela ngokusobala kuDaniyeli 9:27. Ngoba nakuba ubuhedeni babungakakhiphi indawo yobuPapa ngonyaka ka-70 lapho iJerusalema libhujiswa ngamaRoma, siyaqonda nokho ukuthi amandla avele ngaleso sikhathi, eseguquliwe kancane ngegama nangokuma, yiwo kanye amandla ayeyothi, njengesinengiso sencithakalo, akhathaze abangcwele futhi enze incithakalo ebandleni loPhezukonke.”

"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++

“Kuze kube yisikhathi sokuguquka kukaClovis, inkosi yaseFrance, okwenzeka ngo-496, amaFulentshi nezinye izizwe zaseRoma yasentshonalanga zazisengabaKhulekeli bezithombe; kodwa emva kwalowo mcimbi imizamo yokuphendulela abakhonzi bezithixo kuKristu yathweswa impumelelo enkulu. Kuthiwa ukuguquka kukaClovis kwabangela isiko lokubiza umbusi waseFrance ngezihloko ezithi Ubukhosi BobuKristu Kakhulu kanye neNdodana Endala Kakhulu yeBandla.+ Phakathi kwaleso sikhathi no-A.D. 508, “ngemifelandawonye,” “ngokuvumelana kokuzinikela” kanye nangokunqoba, “ama-Avborici,” “amabutho ezempi aseRoma entshonalanga,” iBrittany, amaBurgundian, namaVisigoth, kwangeniswa ngaphansi kokubusa kwakhe.’++

"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.

—Ubuqaba embusweni waseRoma wasentshonalanga, nakuba ngokungangabazeki babambezela ukuqhubeka kokholo lobuKristu, ikakhulukazi kulezo zizwe ezazihlushwa, njengaseNgilandi, ukuhlaselwa kwezinhlanga ezingamaqaba, ezaziqhubeka zikhonza izithombe, kusukela lapho abuzange bube namandla, noma ngabe babenakho ukuthambekela, okucindezela ukholo lwamaKhatholika, noma ukuvimbela ukungenela kwamandla koPapa waseRoma.

"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS

Kusukela ngaleso sikhathi, isinengiso soBupapa sasinqobile, maqondana nokuqothulwa kobuhedeni. Izingxabano zaso zesikhathi esizayo zazizoba nezinye izigaba zobuKristu, ezazihlala ziphathwa njengabahlubuki; kanye nezikhulu, ezazihlala ziphathwa njengabavukeli noma abahlukanisi bomzimba kaKristu. Amandla avelele aseYurophu alahla ukunamathela kwawo ebuhedeni ukuze aqhubekisele phambili izinengiso zabo ngesinye isimo; ngokuba ubuhedeni babudinga kuphela ukubhapathizwa ukuze bube ubuKristu ngomqondo wamaKatolika; futhi lapho izintshisekelo noma impindiselo yomfundisi obuphethe kwakwenza lokho kufuneke, impahla yabo nezihlalo zobukhosi zabo,—mhlawumbe ngisho nokuphila kwabo,—kwakumelwe kubekwe phezu kwe-altare. SS

"* Prophetic Exposition, Volume 1, 127.

"* Ukuchazwa Kweziprofetho, Umqulu 1, 127.

"+ Goodrich's Universal Hist. and Gutherie's Geog.'

+ Umlando Womhlaba Wonke kaGoodrich kanye neJografi kaGutherie.

"+ Mosheim Christian History, Volume 1, 132, 133.

+ Mosheim Umlando WobuKristu, Umqulu 1, 132, 133.

"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.

“ENgilandi, u-Arthur, inkosi yokuqala engumKristu, wasungula ukukhonza kobuKristu phezu kwezinsalela zobuhedeni.* URapin, othi unembe kakhulu ngokulandelana kwezikhathi kwezehlakalo emlandweni wakhe, uthi wakhethwa waba yinkosi yaseBrithani ngo-508. Incwadi 2, 129.

"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:

“Sasiyini isimo soBupapa baseRoma ngalesi sikhathi? —USymmachus wayenguPapa kusukela ngonyaka ka-498 noma ka-499 kuze kube ngu-514. Ubupapa bakhe babuphawuleka ngalezi zimo nezehlakalo eziphawulekayo:

"1. He —left Paganism' when he entered the —church of Rome.'

“1. Yena—washiya ubuqaba’ lapho engena ‘ebandleni laseRoma.’”

"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.

"2. Wafinyelela esihlalweni sobuPapa ngokulwa nombangi wakhe kwaze kwachitheka negazi. Du Pin.

"3. By the adulation paid to him as the successor of St. Peter.

“3. Ngokudunyiswa akuphiwayo njengomlandeli kaSt. Peter.

"4. By the excommunication of the Emperor Anastasius.+

“4. Ngokuxoshwa esontweni koMbusi u-Anastasius.+”

"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++

“—Ukuthi imibono yabanye yayisekela kangakanani izimfuno zobukhosi zabaPontifi baseRoma,” kusho uMosheim, “kungacatshangwa kalula ngenkulumo ka-Ennodius, lowo mthophisi odumazayo noweqisayo kaSymmachus, owayengumphathi webandla wodumo olungacacile. Lo mdumisi ongumgqilazi, phakathi kwezinye izimangalo ezingasizi ngalutho, wagcizelela ukuthi uPontifi wayebekwe njengomahluleli esikhundleni sikaNkulunkulu, indawo ayeyigcwalisa njengommeleli woPhezukonke.”++

"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'

“Ngamandla aqinisekiselwa udaba lwamaKatolika entshonalanga, ngalempumelelo, nangokusebenza kwabameleli nabanye abasebenzeli beSihlalo saseRoma, iqembu likaPapa eConstantinople labekwa esimweni sokuba livumeleke ukuqala ubutha obusobala ngenxa yenkosi yalo eseRoma. Ngo-508 isivunguvungu sokushisekela ngokweqile nempi yombango sakhukhula ngomlilo nangegazi emigwaqweni yenhloko-dolobha yasempumalanga.”

"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS

UGibbon, ngaphansi kweminyaka ka-508–514, ekhuluma ngezixokozelo zaseConstantinople, uthi—Izithombe zombusi zaphihlizwa, futhi yena uqobo wayefihliwe emaphethelweni omuzi, kwaze kwathi ekupheleni kwezinsuku ezintathu, waba nesibindi sokuncenga umusa wabantu bakhe. [UbuPapa buyanqoba.] Engenawo umqhele wakhe, futhi emi ngesimo somncengi, u-Anastasius wavela esihlalweni sobukhosi senkundla yemijaho. AmaKatolika, ebusweni bakhe, aphinda i-Trisagion eyiqiniso; ajabula ngesiphakamiso asimemezela ngezwi lommemezeli, sokulahla ubukhosi bombala onsomi; alalela isiyalo sokuthi, njengoba bonke bengenakubusa, kufanele kuqala bavumelane ngokukhetha umbusi; futhi amukela igazi lezikhonzi ezimbili ezingathandeki, inkosi yazo eyazilahlela ezingonyameni ngaphandle kokungabaza. Lezi zivukelo ezinolaka kodwa ezesikhashana zakhuthazwa yimpumelelo kaVitalian, owathi nebutho lakhe lamaHuni namaBulgaria, iningi labo lingabakhonza izithombe, wazimemezela njengomvikeli wokholo lwamaKatolika. Kule mvukela yenkolo wachitha abantu eThrace, wavimbezela iConstantinople, waqothula abangamaKristu ayekholwa nabo abayizinkulungwane ezingamashumi ayisithupha nanhlanu, waze wathola ukubuyiselwa kwababhishobhi, ukwaneliseka kukaPapa, nokuqiniswa komkhandlu waseChalcedon, isivumelwano esingokomfundiso yeqiniso, esasayinwa ngokungathandi ngu-Anastasius osezokufa, futhi sagcwaliswa ngokwethembeka okukhulu kakhulu ngumalume kaJustinian. Futhi sinjalo isiphumo sempi yokuqala yezempi zenkolo eziye zalwiwa egameni, nangabafundi, bakaNkulunkulu Wokuthula. SS

"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.

“Ngalesi siqephu esilandelayo esivela ku-Appollos Hale, sivala ubufakazi ngale ndaba: —Manje simema oGamaliyeli bethu banamuhla ukuba bame kanye nathi endaweni yendlu engcwele yobuhedeni (osekwathiwa ‘yifa likaSt. Peter’) ngonyaka ka-508. Sibheka emuva eminyakeni embalwa, futhi ubuhedeni obulukhuni bamaqaba asenyakatho buyathululeka behlela phezu kombuso waseNtshonalanga yeRoma, owawuthiwa ungowobuKristu ngegama kuphela—bunqoba yonke indawo—futhi ukunqoba kwabo yonke indawo kuphawulwa unya olubi kakhulu. . . . Umbuso uyawa, wephuke ube yizicucu. Ngamunye ngamunye amakhosi nababusi balezo zicucu balushiya ubuhedeni babo, bavume ukholo lobuKristu. Ezenkolweni abanqobi bayanqotshwa yilabo ababanqobile. Kodwa nokho ubuhedeni busanqoba. Phakathi kwababasekeli babo kukhona umnqobi oyedwa oqinile nophumelelayo. (Clovis.) Kodwa kungakabiphi naye ukhothama phambi kwamandla okholo olusha abe ngummeli walo. Usenqoba namanje, kodwa, njengeqhawe nomnqobi, ufinyelela esicongweni endaweni esimi kuyo, ngo-A.D. 508.”

"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.

—Ngaphakathi noma cishe kulo lowo nyaka, isigaba sokugcina esibalulekile salo mbuso owile senziwa esidlangalaleni sibe ngobuKristu, futhi lokho kwenziwa ngokugcotshwa komqhele kwenkosi yaso enqobayo.

"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.

"—Upapa waleyo nkathi esimi kuyo ungumhedeni osanda kuphenduka. Umbango wegazi owamfaka esihlalweni wanqunywa ngokungenela kwenkosi yama-Ariya. Uyakhothamelwa futhi ubingelelwe njengogcwalisa —indawo kaNkulunkulu emhlabeni.' Isigungu sabadala singaphansi kwamandla akhe kangangokuthi, lapho kusolwa ukuthi izintshisekelo zeSihlalo saseRoma zikufuna, baxosha umbusi enhlanganyelweni. . . . Ngo-508 kwaqhunyiswa imayini ngaphansi kwesihlalo sobukhosi soMbuso waseMpumalanga. Umphumela wokudideka nombango okukubangelayo uwukuthotshiswa kwenkosi yawo efanele. Manje umbuzo uthi, yisiphi isikhathi lapho ubuhedeni bacindezelwa khona kangangokuba kwavuleka indawo yofaka lwabo nolandela esikhundleni salo, okuyisinengiso sobuPapa? Lesi sinengiso sabekwa nini esimweni sokuba siqale umsebenzi waso wokuhlambalaza nowegazi? Ingabe kukhona olunye usuku lokuthi sabekwa, noma samiswa esikhundleni sobuhedeni, ngaphandle kuka-508? Uma lo mthakathikazi oyimfihlakalo engakabafaki bonke abahlatshelwa kuye ngaphansi kwamandla akhe, usevele usuthathile isikhundla sawo, futhi abanye sebezinikele kulowo mlingo."

"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*

“Abanye ekugcineni bayanqotshwa,—futhi amakhosi, nezizwe, nezixuku, nezizwe, nezilimi,’ balethwa ngaphansi kwaleso siheho esibalungiselelayo, ngisho nalapho—‘bedakiwe yigazi labafel’ ukholo bakaJesu,’ ukuba—‘bacabange ukuthi benza inkonzo kaNkulunkulu,’ futhi bazicabange bengabathandwa ngokukhethekile yizulu, ngesikhathi beba yimpango elula necebe kakhudlwana yokulahlwa yisihogo.”*

"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.

“Sinalo usuku. ‘Okwansuku zonke’ kwasuswa, kwase kumiswa isinengiso esichithayo ngo-508. Uma kubalwa kusukela kuleli phuzu, izinsuku noma iminyaka engu-1290 ziphelela ngo-1798 lapho, njengoba sekubonisiwe kakade, amandla ombuso aphucwa uPapa ngengalo kaBuonaparte. Izinsuku ezingu-1335 zisiletha eminyakeni ephelele engu-45 ngale kwalowo mcimbi.

"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.

“Kodwa abanye bangase bathi, Kwenzeka kanjani ukuba nenze izikhathi ziphethe esikhathini esedlule na? Akusho yini ukuthi uDaniyeli uyakuphumula, ame esabelweni sakhe ekupheleni kwezinsuku na? Impela; futhi siyakukholwa lokho. Kodwa kuyini ukuba uDaniyeli ame esabelweni sakhe na? Leli phuzu liyakucatshangelwa lapho sesifika encazelweni yokudlula kwesikhathi, nasekuhloleni izenzakalo ezenzeka ngempela ekupheleni kwezinsuku. Okwamanje, lapha siphonsa ihange kuze kube elinye isonto.” Review and Herald, January 28, 1858.

Errors and Dangers of Prescott and Daniells; The Cities to Be Worked

Amaphutha Nezingozi zikaPrescott noDaniells; Imizi Okufanele Kusebenzekwe Kuyo

(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")

(U-A. G. Daniells wakhethwa waba ngumongameli we-General Conference ngowe-1901. Lokhu kusikisela ukuthi lo mbhalo wabhalwa ngowe-1910, isikhathi lapho uNkk. White ayekhathazeke kakhulu ngokunganaki kukaDaniells amadolobha nokuzibandakanya kwakhe empikiswaneni mayelana “neDaily.”)

Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.

Muva nje, uSteve Wohlberg ubethi akudingeki ukuba athathe isikhundla mayelana ne-Daily ngoba u-Ellen White akakaze abe nesikhundla mayelana ne-Daily, futhi uma kwakwanele kumprofethikazi ukuthatha leso sikhundla, kwanele nakuye.

Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.

Yebo, u-Ellen White wayenombono nge-Daily. Wathi amaMillerite ayenomqondo ofanele ngayo, futhi wayeqonda ukuthi kwakuyiPaganismu. Wayeqonda ukuthi lapho iPaganismu isuswa, kwaqala i-1335; futhi wayeqonda ukuthi imibono eminye ngaphandle kwalowo yayiveza kuphela ubumnyama nokudideka.

And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.

Futhi okuwukuphela kwento ongayibonisa emlandweni ka-1850 njengaleyo eyahlukaniswa ngempela njengoletha ubumnyama nokudideka, ngumbono kaCrosier wokuthi i-Daily yayimelela inkonzo kaKristu yaseThempelini; ngakho-ke, ngicabanga ukuthi wayenokuqonda ukuthi i-Daily yayiyini, hhayi kuphela ukuthi yayiyini kodwa nokuthi yayimelelani, ngoba, uma wawushiya lowo mbono, wawungena ebumnyameni nasekudidekeni.

But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.

Kodwa, ngo-1910 u-Ellen White waphinde wayala uMongameli weGeneral Conference kanye no-W. W. Prescott ngenxa yokugqugquzela lo mbono ofanayo nowakwaCrosier.

And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.

Futhi akukho sazi-mlando esizophikisa ngokuthi uPrescott noWillie White no-A. G. Daniells, ngesikhathi begqugquzela i-Daily, babegqugquzela umbono wokuthi i-Daily imelela inkonzo kaKristu yaseNdlini Engcwele. Wonke umuntu uyakwazi lokho.

But, you have got the entire article here from Manuscript Releases, volume 20.

Kodwa, unaso sonke isihloko lapha esivela ku-Manuscript Releases, umqulu 20.

When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.

Yakhululwa nini lokhu? Yebo, yakhululwa ngo-1988; ngakho-ke, yatholakala ukuze abafundi be-Adventism bayicabangele ngo-1988.

When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.

UWillie White noPrescott noDaniells bawumisa nini umbono wamanga nge-Daily e-Adventism? Kusukela ngowe-1919 kuya kowe-1931 yilapho bewufeza khona umsebenzi wabo. Ngowe-1931, sekuyaphela ngakho!! I-Adventism izofundisa ukuthi i-Daily imele inkonzo kaKristu yaseSontweni eliNgcwele, ngoba bamukele ukuhunyushwa kweMibhalo okuvela ebuProthestani obuhlubukayo nasebuKatolikeni. Futhi kusukela kuleso sikhathi kuqhubeke, i-Daily yahlonzwa njengenkonzo kaKristu yaseSontweni eliNgcwele.

Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.

Maye, kukhona amazwi athile aphikisana nalokhu azi kangcono, kodwa kusukela kuleso sikhathi umkhuba usuphenduke ngokuphelele.

And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.

Kwase kuthi ngo-1988, i-Ellen White Estate yasikhululela lesi sitatimende sango-1910 ngesikhathi impela lapho i-Daily yayiphikiswa nguPrescott, uDaniells, noWillie White.

> "At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"

> Kulesi sigaba sokuhlangenwe nakho kwethu, izingqondo zethu akufanele ziphambukiswe ekukhanyeni okukhethekile esakunikezwa [thina] ukuba sikucabangele emhlanganweni obalulekile wenkomfa yethu. Futhi kwakukhona uMfoweth’ uDaniells, ingqondo yakhe isitha esasiyisebenzela;

What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.

Kusho ukuthini lokho? Kusho ukuthini ukuthi isitha sisebenza engqondweni yakho? Kusho ukuthi uMoya oNgcwele awusebenzi engqondweni yakho.

> "...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."

> “…futhi ingqondo yakho nengqondo kaMdala uPrescott kwakusetshenzwa yizingelosi ezaxoshwa ezulwini…”

> "Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."

> Umsebenzi kaSathane kwakuwukuphambukisa izingqondo zenu ukuze kufakwe izinto ezincane kakhulu iNkosi enganigqugquzelanga ukuba nizifake. Zazingezona ezibalulekile. Kodwa lokhu kwakusho lukhulu odabeni lweqiniso. Futhi imibono yezingqondo zenu, uma ningadonselwa ezintweni ezincane kakhulu, iwumsebenzi wokuqamba kaSathane. Nicabanga ukuthi ukulungisa izinto ezincane ezincwadini ezilotshiwe kwakuyoba ukwenza umsebenzi omkhulu. Kodwa ngiyaliwe ukuthi, Ukuthula kuwubugagu.

They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.

Babefuna ukungena encwadini ka-Uriah Smith, ethi, *Thoughts on Daniel and Revelation*, basuse lokho akusho mayelana nokuthi i-Daily ingubuqaba. Yingakho kule nkathi omunye wamadoda alwa noWillie White noPrescott noDaniells engumuntu ogama lakhe linguLarry Smith.

Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.

Ubani uLarry Smith? Lowo uyindodana ka-Uriya, futhi uyakwazi abakufunayo ukukwenza, futhi umi noyise: iMihla yonke ingobuhedeni.

> "I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy's plan to get all the supposed objectionable features where all classes of minds did not agree.

> “Kufanele ngithi, Yekani ukucosha amaphutha. Uma le nhloso kaSathane ibingafezwa kuphela, khona-ke kubonakala kini sengathi umsebenzi wenu ubungabhekwa njengowesabeka kakhulu ngokomqondo wokuwuqamba. Kwakuyicebo lesitha ukuhlanganisa zonke lezo zici ezazicatshangwa njengeziphikisekayo lapho zonke izinhlobo zengqondo zazingavumelani khona.

> "And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"

> “Pho-ke? Umsebenzi uqobo othokozisa udeveli wawuzokwenzeka. Kwakuyonikezwa isethulo kubangaphandle, hhayi sokholo lwethu, kodwa okuyikho kanye obekuyobafanela, obekuyothuthukisa izici zesimilo ebeziyokwenza”

do what? "cause great confusion."

wenzeni? “nibangele ukudideka okukhulu.”

Other views of the Daily have been adopted that bring confusion and darkness.

Eminye imibono mayelana noMqhubeko Wansuku zonke yamukelwe, iletha ukudideka nobumnyama.

> "and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> “futhi basebenzise izikhathi zegolide okufanele zisetshenziswe ngentshiseko ukuletha umlayezo omkhulu phambi kwabantu. Izethulo nganoma isiphi isihloko esiye sasebenza kuso bezingeke zonke zivumelane, futhi umphumela ubuyoba ukudida izingqondo zamakholwayo nabangakholwayo. Yiyo kanye le nto uSathane ayeyihlelile ukuba yenzeke—noma yini eyayingakhuliswa njengokungavumelani.”

Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.

INkosi ithanda, lapho siqala ukufakazela lezi zimfundiso ocwaningweni lwethu lweBhayibheli, sizobheka kuHezekeli 28; ngoba uHezekeli 28 yilapho kuvezwa khona wona uqobo umsuka weNsuku Zonke. UHezekeli 28 umayelana nokuziphakamisa kukaLusifa, futhi uyakuphawula lokhu; ngoba, njengoba bezama ukusho ukuthi iNsuku Zonke imele inkonzo kaKristu yaseNdaweni Engcwele, babengagcini nje ngokwenqaba umbono weqiniso ngeNsuku Zonke, okuwuphawu lokuziphakamisa, kodwa babevezakalisa khona lokho kuziphakamisa kokwabo ekuhlangenwe nakho kwabo uqobo. Ugcizelela ukuthi babeyoletha ukudideka phakathi kwezikhundla zethu.

> "Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

> “Manje-ke, nanku umsebenzi omkhulu, lapho imimoya engaqondakaliyo ingadlala indima. Kodwa iNkosi inomsebenzi okufanele wenziwe ukuze kusindiswe imiphefumulo ebhubhayo; futhi izikhala uSathane, eziguqule isimo sakhe, angazigcwalisa, eletha ukudideka ezinhlwini zethu, lokho uyokwenza ngokupheleleyo, futhi konke lokho kwehluka okuncane kuyokhuliswa, kube sobala.”

And what does it mean, "And I was shown"? God specifically told her this.

Futhi kusho ukuthini lokhu okuthi, “Ngase ngiboniswa”? UNkulunkulu wakutshela lokhu ngokuqondile.

> "And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"

> “Futhi ngaboniswa kusukela ekuqaleni ukuthi iNkosi ayimnikanga noMdala uDaniells noma uMdala uPrescott umthwalo walo msebenzi. Ingabe ubuqili bukaSathane bungangeniswa, le ‘Daily’ ibe yindaba enkulu kangaka ize ilethwe ukuze idide imiqondo futhi ivimbe ukuqhubeka komsebenzi kulesi sikhathi esibaluleke kangaka? Akufanele kube njalo, noma ngabe kuyini. Lesi sihloko akufanele sethulwe,”

Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.

UDade White wayeyiqonda into emayelana nesiKhatsi sonke, futhi wayeqonda ukuthi ukufundisa ukuthi leso siKhatsi sonke singumsebenzi kaKristu waseNdaweni eNgcwele kuyinto evela ezingelosini ezaxoshwa eZulwini nokuthi kuletha kuphela ukudideka nobumnyama; futhi, wayesazi isikhundla samaPhayona sokuthi isiKhatsi sonke sasimele ubuqaba, nokuthi lapho isiKhatsi sonke sisuswa, kwaqala isiprofetho sesikhathi seminyaka eyi-1335. Wayekwazi lokho. Wayewazi umehluko, kungakhathaliseki ukuthi laba bafana bafuna ukuthini.

> "It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

> “Akufanele neze, kungakhathaliseki ukuthi yini engenzeka. Lesi sihloko akufanele singeniswe, ngoba umoya obungangeniswa ubungaba ngowokuvimbela, futhi uLusifa uqapha konke ukunyakaza. Izinhlaka zikaSathane zingaqala umsebenzi wakhe, bese kungeniswa ukudideka phakathi kwethu. Awunabizo lokufuna umehluko wemibono ongesilo udaba lokuvivinya; kodwa ukuthula kwakho kuyinkulumo enamandla. Lolu daba lonke ngilubona ngokucacile phambi kwami. Uma udeveli engadonsela noma ngubani kubantu bakithi kulezi zindaba, njengoba ehlongoze ukwenza, imbangela kaSathane ibingaphumelela. Manje umsebenzi kufanele uthathwe ngaphandle kokulibala, futhi akufanele kuvezwe nombono [owahlukile].”

> "Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

> USathane wayezoshukumisa labo bantu abaphumile kithi ukuba bahlangane nezingelosi ezimbi futhi babambezela umsebenzi wethu ngemibuzo engabalulekile, futhi kwakuyoba khona ukujabula okungakanani ekamu lesitha. Sondelelani, sondelelani. Makungcwatshwe wonke umehluko. Umsebenzi wethu manje ukuNikela wonke amandla ethu omzimba nawobuchopho-nezinzwa ukuze sisuse le mihluko endleleni, futhi bonke bavumelane. Ukuba uSathane, ngobuhlakani bakhe obukhulu obungangcweliswanga, wayengavunyelwa ukuba athole ngisho nokubambelela okuncane kakhulu, [wayeyokujabula].

> "Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

> Manje, lapho ngibona indlela enanisebenza ngayo, ingqondo yami yaqonda isimo sonke kanye nemiphumela engaba khona uma niqhubeka ninike labo abasisukelayo ithuba elincane kakhulu lokuletha ukudideka phakathi kwezikhundla zethu. Ukuntula kwenu ukuhlakanipha kwakuyoba yikho kanye uSathane abengakufisa. Isimemezelo senu esikhulu sasingekho ngaphansi kokuphefumulelwa nguMoya oNgcwele. Ngayalwa ukuba ngisho kini ukuthi ukucosha kwenu amaphutha emibhalweni yabantu ababehola uNkulunkulu akuphefumulelwanga nguNkulunkulu. Futhi uma lokhu kuyikho ukuhlakanipha uMfundisi uDaniells abenganika abantu, ningamniki neze isikhundla esisemthethweni, ngokuba akanakucabanga esukela embangeleni aye emphumeleni. Ukuthula kwakho ngalolu daba kuyikho ukuhlakanipha kwakho. Manje, konke okufana nokucosha amaphutha ezincwadini ezishicilelwe zabantu abangasekho akuwona umsebenzi uNkulunkulu aninike noma ngubani kini ukuba niwenze. Ngokuba uma la madoda—abaFundisi uDaniells noPrescott—ayelandele iziqondiso ezanikezwa mayelana nokusebenza emizini, kwakuyoba khona abaningi, yebo, abaningi kakhulu, abaqiniseka ngeqiniso baguquke, amadoda anamandla lawo [manje] asezikhundleni lapho engasoze afinyelelwa khona.

> "All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

> “Umhlaba wonke kufanele ubhekwe njengomndeni owodwa omkhulu. Futhi njengoba ninomthombo onjalo wolwazi eningakha kuwo, kungani niyeke izwe ukuba libhubhe iminyaka eminingi kanye nobufakazi obunikezwe yiNkosi yethu uJesu Kristu? Inkolo yeqiniso isifundisa ukubheka wonke amadoda nabesifazane njengabantu esingabenzela okuhle.”

> "This has been in print many years: —A Balanced Mind,' testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

> “Lokhu sekuyiminyaka eminingi kushicilelwe: —Umqondo Olinganiselayo,’ ubufakazi kuMdala u-Andrews. Umqondo ungakhuliswa ube ngamandla okwazi ukuthi kukhulunywa nini nokuthi yimiphi imithwalo okufanele iphathwe futhi ibekezelwe, ngoba uKristu ungumfundisi wakho. Futhi ngakwesaba kakhulu ngawe [lapho ngikubona] uphakamisa ukuhlakanipha kwakho futhi ulandela indlela yokungenisa ukwehlukana kwemibono. INkosi ibiza amadoda ahlakaniphileyo akwazi ukuthula lapho lokho [ku]wukuhlakanipha ukuba akwenze. Uma ubungaba ngumuntu ophelele, udinga ukungcweliswa ngoJesu Kristu. Manje kukhona umsebenzi osanda kuqalwa, futhi makubonakale ukuhlakanipha kuyo yonke inkonzo, kuwo wonke umongameli wenhlangano [yase]bandleni. Kodwa nansi kwakukhona umsebenzi owawufanele ukuba wawubambe eminyakeni edlule lapho wawudingeka khona ukuba uphakamise izwi lakho ngenxa yalo kanye lo msebenzi. UKristu wanika bonke abantu baKhe iziqondiso eziqondile ngalokho abayokwenza nangalezo zinto abangayikuzenza. Futhi kusele isikhathi esincane kithi sokusebenza ukufeza ukulunga kweNkosi. Ungayiqonda indlela yeNkosi. Ngabona inhloso yakho yokuphatha izinto ngokwamacebo akho emva kokubekwa kwakho njengomongameli. Wawucabangile ukuthi uyokwenza izinto ezimangalisayo, okuyobe kuwumsebenzi uNkulunkulu angawubekanga ezandleni zakho ukuba uwenze. Manje umsebenzi wakho awukona ukucindezela, kodwa ukukhulula zonke izidingo ngangokunokwenzeka uma iNkosi ikwamukele ukuba usebenze. Kodwa usheshe kakhulu ukunikeza ubufakazi bokuthi ukuhlakanipha nokwahlulela okungcwelisiweyo akubonakaliswanga nguwe. Waqhamukisa izindaba obekungeke zamukelwe ngaphandle kokuba iNkosi inike ukukhanya.”

> "I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the —Daily' and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

> “Ngiyaliwe ukuthi izinyathelo ezinjalo eziphuthumayo bezingafanele zithathwe, njengokukukhetha wena ukuba ube ngumongameli wenhlangano ngisho nomunye unyaka futhi. Kodwa iNkosi iyakwenqabela okunye futhi ukwenza izinqumo ezinjalo eziphuthumayo kuze kube yilapho lolu daba selulethwe phambi kweNkosi ngomkhuleko; futhi njengoba umyalezo usufikile kuwe wokuthi umsebenzi weNkosi ophezu komongameli uyisibopho esingcwele kakhulu, wawungenalo ilungelo lokuziphatha lokuqhuma ngendlela owenza ngayo ngendaba ye-—Daily’ futhi ucabange ukuthi ithonya lakho liyakunquma lo mbuzo. Kwakukhona uMdala uHaskell, othwale imithwalo yemfanelo esindayo, futhi kukhona uMdala uIrwin namadoda amaningana engingawabala, anemithwalo yemfanelo esindayo.”

> "Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord's judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

> “Yayikuphi inhlonipho yenu kumadoda asebekhulile? Yiliphi igunya eneningalisebenzisa ngaphandle kokuthatha wonke amadoda anomthwalo wemfanelo ukuba ahlole lolu daba? Kodwa manje asiliphenyisise lolu daba. Kumelwe manje sicabange kabusha ukuthi kungaba yini ukwahlulela kweNkosi, sibhekene nomsebenzi odebeselelwe, mayelana nokubonisa kwenu intshiseko yokuphatha umsebenzi kuze kudlule omunye unyaka futhi. Uma ningaqhubeka nomsebenzi omunye unyaka ngosizo oluyakuhlanganyela nani, kufanele kube khona uguquko olwenzekayo kini nakuMfundisi Prescott. Futhi thobisani izinhliziyo zenu phambi kukaNkulunkulu. INkosi kuyodingeka ibone kini ukubonakala kokuhlangenwe nakho okuhlukile, ngoba uma kwake kwaba khona amadoda ayedinga ukuphendulwa kabusha ngalesi sikhathi samanje, nguMfundisi Daniells noMfundisi Prescott.”

> "Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

> “Makukhethwe amadoda ayisikhombisa angamadoda okuhlakanipha futhi, ngokusebenza komusa kaNkulunkulu, [anike] ubufakazi [bo]kuguqulwa kabusha. Ngokuba noma imaphi amadoda aphuphuthekiswe kangaka aze angabe esakwazi ukucabanga esukela embangeleni aye emphumeleni, aze angawanaki amadoda athwale imithwalo yomsebenzi kanye nalaba bomongameli bezingqungquthela, [ukuthi] amadoda [a]thwele umsebenzi iminyaka engaphezu kwemibili anganakwa, bese kuba nomphumela onjalo wokuphuthuma wokuba amadoda adebeselele wona kanye umsebenzi obegcinwe phambi kwawo iminyaka—umsebenzi wokusebenzela imizi—futhi kunganikezwa ukunaka, noma okunqane kakhulu, emadodeni amadala ukuze kutholwe iseluleko, kodwa amemezele izinto wona akhetha ukuzinika abantu, lokho kuthwala ubufakazi bako ngokwako bokungaphephi kwamadoda okufanele aphathiswe umsebenzi omkhulu nongaka omangalisayo.”

> "Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

> “UKristu akafile. Akasoze avumele ukuba umsebenzi waKhe uqhutshwe ngale ndlela eyisimanga. Yekani izincwadi zibe njalo. Uma kukhona uguquko oluyisidingo ngempela, uNkulunkulu uyokuba nokuvumelana kulolo guquko okufaneleyo, kodwa lapho umlayezo uphathiswe abantu kanye nemithwalo yemfanelo emikhulu ehilelekile, [uNkulunkulu] ufuna ukwethembeka okusebenza ngothando nokuhlambulula umphefumulo. Abadala uDaniells noPrescott bobabili badinga ukuguqulwa kabusha. Kungenile umsebenzi oyisimanga, futhi awuhambisani nomsebenzi uKristu eza emhlabeni wethu ukuwufeza; futhi bonke abaguqulwe ngempela bayokwenza imisebenzi kaKristu.”

> "We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

> “Sonke [sifanele] ukusebenza umsebenzi ozodumisa uYise. Sesifinyelele enkingeni—kungaba ukuvumelanisa isimilo noJesu Kristu khona manje kulesi sikhathi sokulungiselela, noma singazami [lokho]. Mfundisi Daniells, [akufanele] uzizwe ukhululekile ukuvumela izwi lakho lizwakale phezulu njengoba wenze ngaphansi kwezimo ezifanayo. Futhi qondani lokhu, umongameli wenkomfa akayena umbusi. Usebenza ngokuhlanganyela namadoda ahlakaniphileyo asesikhundleni njengabongameli uNkulunkulu abamukelileyo. Akanalo ilungelo lokungenela emibhalweni esezincwadini ezinyathelisiwe evela ezibayeni uNkulunkulu azamukelileyo. Akusafanele babuse ngaphandle kokuba babonakalise ukuncipha kwamandla okubusa nawokucindezela. Inkinga isifikile, ngokuba uNkulunkulu uyakuhlaziswa.”

> "How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]

> “INkosi iwabheka kanjani amadolobha angakaze asetshenzwe? UKristu usezulwini. Manje ukuvuma kwakho kumelwe kube ukuthi,—Akukho ukubusa kobukhosi. Futhi manje sekuyisikhathi esibucayi saleli zwe. Manje Mina nginguMandla okusindisa noma okubhubhisa. Manje yisikhathi lapho isiphetho sabo bonke sisezandleni Zami. Nginikele ngokuphila Kwami ukuze ngisindise izwe. Futhi ‘Mina, uma ngiphakanyiswa,’ umusa osindisayo engiyowunika uyakufakazela ukuthi bonke abayokwakhiwa bafane nokufana kobuNkulunkulu futhi babe munye Nami bayakusebenza njengoba Mina ngisebenza ngamandla Ami omusa ohlengayo.” Noma ubani othandayo, [makathi] abambisane nabafowabo ukwenza umsebenzi abawunikiweyo ukuba bawenze lapho besezikhundleni zomthwalo ngaphansi kweseluleko iNkosi esinikezayo, futhi makafune ngobuqotho obukhulu ukusebenza ngokuvumelana okuphelele Naye Owalithanda kangaka izwe waze wanikela ngokuphila Kwakhe kwaba ngumhlatshelo ophelele wokusindisa izwe. Ngikhuluma kubafundisi bethu, ukuthi lapho bengena emsebenzini emadolobheni ethu makube nokuzola okungcwele okuhambisana nenkonzo yeZwi. Asinakwenza umbono ofanele ezingqondweni zabantu uma si . . . [Ingxenye engezansi yesithathu yaleli khasi ishiywe ingenalutho.]

> "I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil's side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

> “Ngikopisha encwadini yami yeDayari. Iqiniso njengoba linjalo kuJesu—likhulume, ulikhulekele, ukholwe wonke amazwi alo ngobulula bawo. Ungazuza ngani uma amaphutha elethwa phambi kwabantu abaphambukile ekukholweni, banaka imimoya eyengayo, abantu ababengakabi kudala benathi ekukholweni? Uyokuma ngasohlangothini lukadeveli na? Bhekisa ukunaka kwakho emasimini angakasebenzelwa. Umsebenzi womhlaba wonke uphambi kwethu. Nganikwa izethulo ngoJohn Kellogg.”

> "A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

> Umuntu owawukhanga kakhulu wayemele imibono yezimpikiswano ezazibukeka ziqondile ayeyethula, imizwa ehlukile eqinisweni leBhayibheli langempela. Futhi labo ababelambela futhi bomela okuthile okusha babeqhubekisela phambili imibono [ebonakala iqondile kangaka] kangangokuba uMfundisi Prescott wayesesengozini enkulu. UMfundisi Daniells wayesesengozini enkulu [yoku]gaxwa enkohlisweni yokuthi, uma le mizwa ingakhulunywa yonke indawo, kwakuyoba sengathi umhlaba omusha.

> "Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

> “Yebo, bekuyokwenzeka, kodwa ngesikhathi izingqondo zabo zazimunceke kanjalo, ngaboniswa ukuthi uMfoweth’ uDaniells noMfoweth’ uPrescott babeluka emava abo imizwa enokubonakala okungokomoya [okwe-spiritualism], futhi beholela abantu bakithi emizweni emihle eyayiyokhohlisa, uma kungenzeka, ngisho nabakhethiweyo uqobo.”

The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?

Abakhethiweyo impela abayikudukiswa, kodwa kuzoba khona abantu abami kanye nabakhethiweyo impela abazodukiswa. Abakhethiweyo impela bayizintombi ezihlakaniphileyo. Izintombi eziyiziwula zizodukiswa, akunjalo?

And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.

Futhi njengoba izintombi ezihlakaniphileyo kulesi sikhathi, lapho isilingo sikhona sokukhohlisa ngisho nabakhethiweyo uqobo, njengoba izintombi ezihlakaniphileyo zamukela ukuthululwa kukaMoya oNgcwele, izintombi eziyiziwula zamukelani? Inkohliso enamandla ka-2 Thesalonika. Ngalokho siyakubhekana nakho, futhi, maqondana neMihla ngemihla.

—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

—“babebeluka kokuhlangenwe nakho kwabo imizwa enokubonakala kokomoya [spiritualistic] futhi bedonsela abantu bakithi emizweni emihle eyayiyokhohlisa, uma kungenzeka, nabakhethiweyo uqobo.”

What is the very bottom line of spiritualism?

Uyini umongo oyisisekelo kakhulu wokusebenzelana nemimoya?

When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.

Uma kuziwa endabeni yeNkosi uSawuli, uSamuweli wathini? “Ukuvukela kunjengobuthakathi.” Ukuvukela kungubuthakathi.

Where does Saul end up?

USawulu ugcina esephi?

FROM THE AUDIENCE: With the witch of Endor.

KUSUKA EZILALELINI: Kanye nomthakathi wase-Endori.

With the witch of Endor.

Kanye nomthakathi wase-Endori.

What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.

Yini leyo iNkosi uSawule ayenza ukuze kuvele lolu chungechunge lwezehlakalo oluyiholela kumthakathi wase-Endori? Wabeka izwi lakhe ngaphezu kweZwi likaNkulunkulu. Wayetsheliwe okwakufanele akwenze, kodwa waqhubeka wenza lokho ayefuna ukukwenza.

The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.

Ingqikithi uqobo yokuloya ngokomoya ukubeka izwi lakho ngaphezu kweZwi likaNkulunkulu. Yilapho konke kuqala khona. Lokho kungukuthakatha.

Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.

Ubuthakathi ngukubona ukuthi uSathane ukukubeka kanjani ngaphansi kwethonya lakhe. Indlela akuthakatha ngayo iyigama lemilingo eliphathelene nokukhohlisa kwemilingo.

When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.

Lapho uthakathiwe, ubani oqala ukuthakathwa? Umthakathi. Konke kuqala lapho ngibeka izwi lami ngaphezu kweZwi likaNkulunkulu. Lokho kungukuthakatha, lokho kungukuvukela, futhi yimi engisuke sengithakathiwe. Futhi yilokho okwenzeka kuDaniells noPrescott.

And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.

Futhi yimiphi imizwa uDaniells noPrescott ababefuna ukuyingenisa ngesikhathi lokhu kwenzeka? Umbono oyiphutha nge-“Daily.”

And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.

Futhi uyini umbono weqiniso ngeMihla ngemihla? Ingabe ukuthi ubuhedeni, kanti ubuhedeni buyinkolo yokuziphakamisa. Buyinkolo eyaqala ezinkantolo zaseZulwini lapho uSathane, lapho uSathane, ebeka izwi lakhe ngaphezu kweZwi likaNkulunkulu futhi angenisa emlandweni wesintu imfihlakalo yobubi.

The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.

Imfihlakalo yobubi ingumsebenzi kaSathane wokusithakatha. Ingumsebenzi kaSathane wokusenza sibeke izwi lethu noma izwi lakhe ngaphezu kweZwi likaNkulunkulu.

Do you follow my thought?

Uyalandela yini umqondo wami?

Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.

Bheka igama elithi ububi. Lizochaza ububi ku-Strong’s Concordance. Futhi uma ulilandela kuze kufike egameni lempande, liyini igama lempande lobubi? Alpha, alpha. Lokho ukuhlubuka kwe-Alpha.

When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.

UDaniells noPrescott babegqugquzela nini lo mbono wobuwula? Esikhathini se-Alpha Apostasy.

So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.

Ngakho-ke, ningaphuthelwa yilokho uDadewethu White akushoyo lapha mayelana nokukhohlisa nabakhethiweyo uqobo kanye nangokufunda uHezekeli 28. Wayekwazi okwakwenzeka. Wayazi ukuthi le nto yeMihla ngemihla iyinto engesiyona nje kuphela ngokwemfundiso, kodwa idinga ukuthi labo abazoshumayela umbono oyiphutha ngeMihla ngemihla babeke izwi labo ngaphezu kweZwi likaNkulunkulu, futhi ibabeka esimweni lapho bethakwe khona; ngakho-ke, baba yithuluzi esandleni sikaSathane lokwethakela abanye ngokuvukela kwabo.

> "I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"

> “Ngimelwe ukulandelela ngepeni lami [iqiniso] lokuthi laba bazalwane babeyobona amaphutha emibonweni yabo ekhohlisayo ayeyobeka iqiniso esimweni sokungaqiniseki; futhi [nokho] bona [babeyo]qhamuka njengabantu [abanezinto ezinjengokuthi banakho] ukuqonda okukhulu ngokomoya. Manje ngizobatshela [ukuthi] lapho ngiboniswa le ndaba,”

People say, "Oh, Ellen White, she doesn't have a position on the Daily."

Abantu bathi, “Hhayi, u-Ellen White akanaso isikhundla mayelana ne-Daily.”

> "when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—

> “lapho ngiboniswa lolu daba ngesikhathi uMfundisi omdala uDaniells ephakamisa izwi lakhe njengecilongo ekugqugquzeleni imibono yakhe mayelana ‘ne—Daily,’ imiphumela eyalandela yavezwa. Abantu bakithi babesedideka. Ngabona umphumela, kwase kunikezwa kimi izixwayiso zokuthi uma uMfundisi omdala uDaniells, enganaki umphumela, engase acindezeleke ngaleyo ndlela futhi azivumele akholwe ukuthi ungaphansi kokuphefumulelwa nguNkulunkulu,”

This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.

Lokhu kungukukhonza imimoya. Ubeke izwi lakhe ngaphezu kweZwi likaNkulunkulu. Ukholelwa ukuthi uphefumulelwe nguNkulunkulu.

> "that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

> “ukuthi uma uMdala uDaniells, engabhekile emphumeleni, engase athonywe ngaleyo ndlela aze azivumele akholwe ukuthi wayengaphansi kokuphefumulelwa nguNkulunkulu, ukungabaza nokungakholwa kwakuyohlwanyelwa phakathi kwezikhundla zethu yonke indawo, futhi sasiyoba lapho uSathane ayeyothumela khona izigijimi zakhe. Ukungakholwa okuqinile nokungabaza kwakuyohlwanyelwa ezingqondweni zabantu, futhi izivuno eziyinqaba zobubi zaziyothatha indawo yeqiniso. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

The strange crops of evil are growing all over Adventism today.

Izithelo eziyinqaba zobubi ziyakhula namuhla kuyo yonke i-Adventism.

Ellen White places her endorsement on the Pioneer understanding of the 2520.

U-Ellen White unikeza ukugunyaza kwakhe ekuqondeni kwamaPioneer ngo-2520.

Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.

UEllen White ubeka ukweseka kwakhe ekuqondeni kwamaPioneer ukuthi iNsuku zonke encwadini kaDaniyeli imele ubuhedeni.

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