The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.
Ukusetyenziswa okuphindwe kathathu kukaEliya kubhekisa kumyalezo, kumthunywa, nakwintshukumo ngexesha lexesha lomgwebo olawulayo lukaThixo, oluqala ngomthetho weCawa eUnited States luze luqhubeke kude kube kukuvalwa kwexesha lovavanyo. Umgwebo olawulayo uyanda usuka kwixesha apho umgwebo kaThixo uxutywe nenceba, uye kwixesha apho imigwebo Yakhe ithululwa ngaphandle kwenceba kwizibetho ezisixhenxe zokugqibela.
The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.
Ukusetyenziswa kathathu komthunywa olungiselela indlela yoMthunywa womnqophiso kubhekisa kwisigidimi, kumthunywa, nakwintshukumo ngexesha lokuvala lomgwebo kaThixo wophando, nto leyo echaza ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Elo xesha liphela kumthetho weCawa osondelayo eUnited States, kuxa kuqala khona imigwebo kaThixo yokuphumeza.
John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.
UYohane umBhaptizi walungiselela indlela kaKristu, uMthunywa womNqophiso, ukuze aqinise umnqophiso ekuzalisekiseni kukaDaniyeli isahluko sesithoba, ivesi lamashumi amabini anesixhenxe. Ngokwenjenjalo walungiselela nendlela yokuba uKristu afike ngesiquphe etempileni yaKhe aze ahlambulule oonyana bakaLevi, awakwenzayo ekuqaleni nasekupheleni kobulungiseleli baKhe beminyaka emithathu enesiqingatha. Ukuhlanjululwa kwetempile yokoqobo kwakungumfuziselo womsebenzi waKhe wokuhlambulula itempile yomphefumlo yabo bamelwe njengaboonyana bakaLevi.
His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.
Umsebenzi waKhe ongokoqobo wokucoca itempile wawukukuzaliseka kwesiprofeto, yaye xa Wawufeza loo msebenzi kuYohane isahluko sesibini, iindinyana zeshumi elinesithathu ukuya kwelamashumi amabini anesibini, uMoya oyiNgcwele wabakhokelela abafundi ukuba bakhumbule isiqendu esivela kwiTestamente eNdala esasisinxalenye yomsebenzi waKhe wokubahlambulula nokubacokisa abafundi, ekuzalisekisweni kukaMalaki wesithathu.
In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.
Kwisicatshulwa esikuYohane, uKristu wabonakalisa ukuba, xa itempile yomzimba waKhe iya kutshatyalaliswa, uya kuyivusa ngeentsuku ezintathu. Unxibelelwano namaYuda aphikisayo longeza ukuba ukulungiswa kwakhona kwetempile yokoqobo, okwakwenziwe nguHerode, nokwakugqitywe kwangalo kanye loo nyaka, kwakuthathe iminyaka engamashumi amane anesithandathu. UYesu wayebahlambulula abafundi baKhe ngomzekelo womnye wemithetho enxulumene nelizwi lesiprofeto awayelimise phakathi kweLizwi laKhe, ngomsebenzi weengelosi, uMoya oyiNgcwele nabaprofeti.
He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.
Wanika umzekelo wesiprofeto wokuba okubonakalayo kumela okokomoya. Wamisela isitshixo sesiprofeto senani elithi “amashumi amane anesithandathu,” njengomfuziselo wetempile. “Amashumi amane anesithandathu” yayililinani leentsuku uMoses awayesentabeni ngazo esamkela imiyalelo yetempile. “Amashumi amane anesithandathu,” linani lee-chromosome ezenza itempile yomntu. “Amashumi amane anesithandathu” linani leminyaka (1798 ukuya ku-1844) eyazalisekiswayo ekubuyiselweni kwetempile yokomoya eyayinyathelwe phantsi bubuhedeni kwandule ke emva koko bubupopu.
The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.
Ukuhlanjululwa kabini kwetempile kuquka umfuziselo wokuba iintsuku ezintathu zilingana neminyaka engamashumi amane anesithandathu. Kuquka umgaqo wokuba okokoqobo kumela okomoya. Kwakumela kokubini ukuzaliseka nokuxelwa kwangaphambili kwesiprofeto. Ukuhlanjululwa okubini kumela inyaniso engaqondwa kakuhle lelinye iqela, yaza yatyhilwa kwelinye iqela.
The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.
Ukuhlanjululwa okumbini kuchaza ixesha apho ibandla likaThixo lonakaliswe lafikelela kwinqanaba lokuba libe “sisizukulwana esikrexezayo seenyoka,” esifuna umqondiso, lo gama umqondiso uchazwa kuso ngokuthe ngqo, kuba ekuphela komqondiso oya kunikwa ngumqondiso wokutshatyalaliswa kwetempile ethi ivuswe ngeentsuku ezintathu.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.
Nina sizukulwana seenyoka, ningathini na ukuthetha izinto ezilungileyo, nibe nibabi nje? kuba umlomo uthetha ngokuphuphuma kwentliziyo.... Emva koko abathile kubabhali nakubaFarisi baphendula, besithi, Mfundisi, singathanda ukubona umqondiso ovela kuwe. Kodwa yena waphendula wathi kubo, Isizukulwana esibi nesikrexezayo sifuna umqondiso; yaye asiyi kunikwa mqondiso, ngaphandle komqondiso womprofeti uYona: Kuba njengokuba uYona waye ziintsuku ezintathu nobusuku obuthathu esiswini somnenga; ngokunjalo noNyana woMntu uya kuba ziintsuku ezintathu nobusuku obuthathu embindini womhlaba. Mateyu 12:34, 38–40.
All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.
Zonke ezi ntshukumo zesiprofeto zimelwe kuzo zontathu iinzaliseko zoMthunywa woMnqophiso esiza ngesiquphe etempileni yaKhe, njengoko Wenzayo kuYohane isahluko sesibini.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.
Ke kaloku iPasika yamaYuda yayikufuphi, waza uYesu wenyuka waya eYerusalem; wafika etempileni wafumana abo babethengisa ngeenkomo, neegusha, namahobe, nabatshintshi bemali behleli khona; waza, esenzile isabhokhwe ngeentsontelo ezincinane, wabagxotha bonke etempileni, kunye neegusha neenkomo; wayichitha imali yabatshintshi, wazibhukuqa neetafile; wathi kwabo babethengisa ngamahobe, Zisuseni ezi zinto apha; musani ukwenza indlu kaBawo ibe yindlu yorhwebo. Baza abafundi bakhe bakhumbula ukuba kubhaliwe kwathiwa, Ukutshiseka kwendlu yakho kundidlile. Athi ke amaYuda amphendula, esithi kuye, Usibonisa mqondiso mni na, ekubeni usenza ezi zinto? UYesu waphendula wathi kubo, Yidilizeni le tempile, ndize ndiyivuse ngeentsuku ezintathu. Athi ke amaYuda, Le tempile yakhiwa iminyaka emashumi mane anamithandathu, uze wena uyivuse ngeentsuku ezintathu? Kodwa yena wayethetha ngetempile yomzimba wakhe. Ke ngoko, akuvuka kwabafileyo, abafundi bakhe bakhumbula ukuba wayekuthethile oku kubo; bakholwa sisiBhalo, nelizwi awalithethayo uYesu. Yohane 2:13–22.
The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.
UMthunywa womnqophiso wayemele ukuba ahlambulule kwanokucokisa oonyana bakaLevi njenge “silivere,” emela iLizwi likaThixo, kunye “negolide,” emela ukholo. UMthunywa womnqophiso wayeya kubahlambulula abafundi Bakhe ngokwandisa “ukholo” lwabo “elizwini” Lakhe lesiprofeto. Elo lizwi lesiprofeto lalenziwe ukuze lihlambe, kodwa kwanokucokisa. ILizwi Lakhe lesiprofeto lihlala limela uvavanyo, yaye kungoLizwi Lakhe lwesiprofeto apho oonyana bakaLevi becokiswa ngalo ngexesha xa efika ngesiquphe etempileni Yakhe.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Ofolokhwelelo Lwakhe lusesandleni saKhe, yaye uya kuwucoca ngokupheleleyo umgangatho wakhe wokubhulela, ayiqokelele ingqolowa yakhe esiseleni.’ Mateyu 3:12. Eli lalingelinye lamaxesha okuhlanjululwa. Ngamazwi enyaniso, umququ wawusahlulwa kwingqolowa. Ngenxa yokuba babenobuze obugqithisileyo, belungisa okwabo emehlweni abo, ukuze bangayamkeli ingqeqesho, bethanda ihlabathi gqitha ukuba bamkele ubomi bokuthobeka, abaninzi bamfulathela uYesu. Abaninzi basaqhubeka besenza kwaloo nto nanamhlanje. Imiphefumlo iyavavanywa namhlanje njengoko bavavanywa abo bafundi endlwini yesikhungu eKapernahum. Xa inyaniso iziswa kufuphi entliziyweni, bayabona ukuba ubomi babo abuhambelani nentando kaThixo. Bayasibona isidingo sotshintsho olupheleleyo kubo ngokwabo; kodwa abavumi ukuwuthabatha umsebenzi wokuzincama. Ngenxa yoko baba nomsindo xa izono zabo zityhilwa. Bemka bekhubekile, kanye njengokuba abafundi bamshiya uYesu, bekrokra besithi, ‘Linzima eli lizwi; ngubani na onokuliva?’” Ulangazelelo Lwamaxesha, 392.
Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.
Abo “miphefumlo yavavanywayo” “kwindlu yesikhungu yaseKapernahum,” bala ukuqonda ukuba xa uKristu wayebaxelela ukuba mabayidle inyama yaKhe baze basele igazi laKhe, wayesebenzisa umzimba waKhe ongokoqobo ukugqithisa inyaniso yokomoya. Yayiyeyona nto kanye inye yokumelwa kwangaphambili yesiprofeto awayenzayo ngetempile kuYohane isahluko sesibini. Xa umgaqo wokuba okungokoqobo kuza kuqala kuze kumele okokomoya waqondwa “njengelizwi elilukhuni” abangazange bavume “ukuliva,” babuyela umva baza abangabi sahamba naYe kwakhona. Oko kwenzeka kuYohane isahluko sesithandathu, ivesi yamashumi amathandathu anesithandathu (666), emele umthetho weCawe oza kufika kungekudala, owawufanekisiwe ngumhla wama-22 Oktobha, 1844, owawuthi ke wona ufanekiswe ngumnqamlezo waseKalvari.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Ukususela ngelo xesha abaninzi kubafundi bakhe babuyela umva, baza abasahamba naye. Yohane 6:66.
In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.
KuYohane isahluko sesibini, uMoya oyiNgcwele wayekhokele iingqondo zabafundi ukuba “zikhumbule” isiprofeto esichaza inzondelelo kaThixo, yaye igama elithi “onenzondelelo” liligama elinye nelingu “onekhwele” kokubini kwisiHebhere nakwisiGrike.
For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.
Ngokuba intshiseko yendlu yakho indidlile; nezinyeliso zabo bakunyelileyo ziwile phezu kwam. IiNdumiso 69:9.
God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.
Inzondelelo kaThixo, ekukukhalazela kwaKhe, imele loo nxalenye yesimilo sikaThixo njengoThixo okhalazelayo, okhalazela kwakhe kubonakaliswa kwisizukulwana sesithathu nesesine phezu kwabo bamthiyayo. KuYohane isahluko sesibini, uMoya oyiNgcwele wayemisa ukuba ukuhlanjululwa okwenziwa nguMthunywa woMnqophiso kwenzeka kwisizukulwana sesine nesokugqibela, nangona kusoloko kusekho abathile besizukulwana sesithathu abasamileyo xa indebe yesizukulwana sokugqibela izaliswa. Eso sizukulwana sisizukulwana esikrexezayo seenyoka.
Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.
UMoses wayemela isizukulwana sesine, yaye ngelo xesha uMoses, ngeentsuku ezingamashumi amane anesithandathu, wamkela umyalelo wokumisa itempile. Ngaloo mihla wamkela umthetho, lowo emyalelweni wesibini uchaza ukuba umona kaThixo ubonakaliswa kwizizukulwana zesithathu nesesine.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Wathi kuAbram, Yazi ngokuqinisekileyo ukuba imbewu yakho iya kuba ngabaphambukeli ezweni elingelolayo, ibe iya kubakhonza; nabo baya kuyicinezela iminyaka emakhulu mane; kananjalo nolo hlanga abaya kulukhonza ndiya kulugweba; yaye emva koko baya kuphuma benobutyebi obuninzi. Ke wena uya kuya koobawo bakho ngoxolo; uya kungcwatywa ebudaleni obulungileyo. Kodwa kwisizukulwana sesine baya kubuya apha kwakhona; kuba ubugwenxa bama-Amori abukazali. Genesis 15:13–16.
In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.
Kwisizukulwana sokugqibela sikaSirayeli wamandulo, itempile yebandla lobuKristu, awayibiza uPetros ngokuba “yindlu yomoya,” yamiswa. Ngelo xesha lembali uThixo wabonakalisa ikhwele laKhe kabini xa, ngenzondelelo yaKhe, wayihlambulula itempile. Ngo-1844 uThixo wayeyiphakamisile itempile yomoya yamaMillerite, yaye kwakhona wayebadlulile abantu ababekhe banyulwa ngaphambili. Kuloo mbali uMthunywa woMnqophiso weza ngesiquphe ngomhla wama-22 ku-Oktobha 1844.
His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.
Ukuvela kwakhe kwakulungiselelwe kusengaphambili ngenkonzo kaWilliam Miller. Njengoko amaProtestanti namaMillerite ayesondela ku-Oktobha 22, 1844, kwavavanywa iindidi ezimbini. Uvavanyo lwamaProtestanti lwafika ngexesha lesiphelo ekufikeni kwengelosi yokuqala ngowe-1798. Emva kokuba isigidimi esasiya “kuhlambulula nokucoca” oonyana bakaLevi senziwa ngokusemthethweni ngowe-1831, ukuvavanywa kwamaProtestanti kwaqala xa isigidimi sengwe losi yokuqala saxhotyiswa ngamandla ngo-Agasti 11, 1840. Ngo-Epreli 19, 1844, amaProtestanti aluphumelela kakubi uvavanyo, aza aba ziintombi zaseBhabhiloni.
The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.
Emva koko kweza ingelosi yesibini, yaye ngelo xesha ukholo lwamaMillerite lwavavanywa, kwaza kwafezekiswa ukuhlanjululwa nokucocwa. Xa isigidimi sengwe losi yesibini sanikwa amandla kwintlanganiso yenkampu yase-Exeter ngomhla weshumi elinesibini ukuya koweshumi elinesixhenxe kuAgasti, kwafezekiswa ukuvavanywa kokwahlulwa phakathi kwamaMillerite azizilumko nawazizidenge.
The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.
Umahluko phakathi kweentombi ezilumkileyo neezizizidenge yayiyioli, eyayisisigidimi sesiprofeto seSikhalo Sasezinzulwini Zobusuku. Xa ingelosi yesithathu yafikayo ngo-Oktobha 22, 1844, itempile yayisele yakhiwe (ngeminyaka engamashumi amane anesithandathu). Ngelo xesha uMthunywa womnqophiso weza ngesiquphe etempileni yaKhe.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ukuza kukaKristu njengombingeleli wethu omkhulu kweyona ndawo ingcwele, ngenxa yokuhlanjululwa kwengcwele, okuziswe embonweni kuDaniyeli 8:14; ukuza koNyana woMntu kuLowo uMdala weMihla, njengoko kuboniswe kuDaniyeli 7:13; nokufika kweNkosi etempileni yaYo, njengoko kwaxelwa kwangaphambili nguMalaki, zizichazi zesiganeko esinye; yaye oku kukwamelwe kukufika komyeni emtshatweni, okuchazwe nguKristu kumzekeliso weentombi ezilishumi, kuMateyu 25.” Imbambano Enkulu, 426.
It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.
Kungelo xesha apho uMthunywa womNqophiso waqalisa umsebenzi waKhe wokuhlanjululwa nokusulungekiswa kwabafundi bakaMillerite, abachongwe kwisahluko sesithathu sikaMalaki njengaboonyana bakaLevi.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
“Abaninzi abaphumayo besiya kuhlangabeza uMyeni phantsi kwemiyalezo yengelosi yokuqala neyesibini, balahla eyesithathu, umyalezo wokugqibela wokuvavanya oza kunikwa ihlabathi, yaye kuya kuthathwa isimo esifanayo xa kusenziwa ubizo lokugqibela.
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
“Yonke inkcukacha yalo mzekeliso imele ukufundisiswa ngononophelo. Simelelaniswa nokuba siyintombi ezizilumko okanye siyintombi eziziziyatha.” Review and Herald, October 31, 1899.
When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?
Xa isigidimi sengelosi yokuqala sanikwa amandla ngoAgasti 11, 1840, izihlwele zangenela umbutho wamaMillerite. Kwandula ke, ngoAprili 19, 1844, iqela elikhulu lawushiya loo mbutho. Ngo-Oktobha 22, 1844, umbono oqhelekileyo kukuba kwakukho imiphefumlo emalunga namashumi amahlanu eyangena ngokholo eNdalweni eNgcwele Kunazo Zonke. Ukuba siyacinga ukuba inani laliyimalunga nemiphefumlo engamashumi amahlanu eyalandela ekuqaleni ukukhanya kwesithunywa sengelosi yesithathu, kuthetha ukuthini xa sixelelwa ukuba “abaninzi” ababesamkele izigidimi zengelosi yokuqala neyesibini, “basala eyesithathu, isigidimi sokugqibela sokuvavanywa”?
The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.
UMthunywa woMnqophiso wafika ngesiquphe etempileni yaKhe, waza wavula ukukhanya kwengcwele esezulwini kunye nesigidimi sengelosi yesithathu kwabangamashumi amahlanu abalandelayo bangena kumava engelosi yesithathu, kodwa ekuqaleni babesasazekile. Ukudana kwabo ngelo xesha kwakukhulu kunokudana kokuqala, nangona sixelelwa nguDade White ukuba ukudana kwabo kwakungengako njengokwadana kwabafundi emva komnqamlezo.
In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.
Kuzo zombini iimbali ezihambelanayo, uKristu walivulela abadakumbileyo iLizwi laKhe lesiprofeto, yaye ngowe-1850, uDade White uthi waboniswa ukuba iNkosi ngelo xesha yayiphinda yolula isandla saYo ukuze iqokelele abantu baYo.
“September 23d, [1850] 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.” Review and Herald, November 1, 1850.
“NgoSeptemba wama-23, [1850] iNkosi yandibonisa ukuba isolule isandla sayo okwesibini ukuze ibuyise intsalela yabantu bayo, nokuba iinzame mazandiswe ngokuphindwe kabini kweli xesha lokuqokelelwa. Ngexesha lokuchithachithwa uSirayeli wabethwa waza wakrazulwa; kodwa ngoku ngexesha lokuqokelelwa uThixo uya kubaphilisa aze ababophe amanxeba abantu bakhe. Ngexesha lokuchithachithwa, iinzame ezenziwayo ukusasaza inyaniso zazineziphumo ezincinane kakhulu, zafezekisa okuncinane okanye azafezekisa nto; kodwa ngexesha lokuqokelelwa, xa uThixo esolule isandla sakhe ukuze aqokelele abantu bakhe, iinzame zokusasaza inyaniso ziya kuba nesiphumo ezazilungiselelwe sona. Bonke mabamanyane baze babe nenzondelelo emsebenzini. Ndabona ukuba kulihlazo ukuba nabani na abhekisele kwixesha lokuchithachithwa njengemizekelo yokusilawula ngoku kwixesha lokuqokelelwa; kuba ukuba uThixo akenzi ngaphezu koko asenzele kona ngoku kunoko wakwenzayo ngoko, uSirayeli ngewayengaze aqokelelwe. Kuyimfuneko ngokunjalo ukuba inyaniso ipapashwe ephepheni, njengokuba ishunyayelwa.” Review and Herald, Novemba 1, 1850.
At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.
Emnqamlezweni abafundi babesasazekile, yaye kuloo mbali, kwiintsuku ezintathu kamva waqalisa ukuhlanganisa abafundi Bakhe ababesasazekile. Malunga neminyaka emithathu emva kokuphela kuka-1844, uKristu waqalisa ukuhlanganisa umhlambi Wakhe owasasazekileyo. Kulo loo mbali Wakhokela abantu Bakhe ukuba baqalise umsebenzi wokupapasha nokupapasha eyesibini kwiitafile ezimbini zikaHabakkuk, eyenziwa ekupheleni kuka-1850, yaza emva koko yaqalisa ukuthengiswa kwi-Review and Herald, ngoJanuwari ka-1851.
The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.
Itshathi lika-1843 laliyimbonakaliso ebonakalayo yesigidimi esalihlambulula itempile esasimiselwa kwimbali yezigidimi zengelosi yokuqala neyesibini. Ngokufika kwengelosi yesithathu, uThixo wayecwangcise ukugqiba umsebenzi waKhe aze athabathe abantu baKhe abagoduse, kodwa bavukela njengoko kwenzayo uSirayeli wakudala, yaye ke ngoko bobabini uSirayeli wakudala nowanamhlanje bamiselwa ukuba bazule entlango. Ukuba la ma-Adventist ekuqaleni abamkela ukukhanya kwengelosi yesithathu baqhubekeka ngokholo, bephethe imbonakaliso ebonakalayo yesigidimi sabo, eyayilitshathi lika-1850, babenokungenisa ukuza kwesibini kukaYesu baze bagoduke. Kodwa babemiselwe ukuphinda imbali kaYoshuwa noKalebhi, neyeentlola ezilishumi ezingathembekanga.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Ukuba ama-Adventist, emva kokudana okukhulu ngo-1844, ayebambelele nkqi elukholweni lwawo aza aqhubeka emanyene kukhokelo oluvulekileyo lolungiselelo lukaThixo, amkele isigidimi sengelosi yesithathu aza ngamandla oMoya oyiNgcwele asivakalisa ehlabathini, ngabe abonile usindiso lukaThixo, iNkosi ngabe yasebenza ngamandla kunye nemizamo yawo, umsebenzi ngabe wagqitywa, kwaye uKristu ngabe sele kudala efikile ukuze amkele abantu baKhe emvuzweni wabo. Kodwa ngexesha lentandabuzo nokungaqiniseki elalandela ukudana, abaninzi kubakholwayo be-adventi balulahla ukholo lwabo.... Ngaloo ndlela umsebenzi wathintelwa, laza ihlabathi lashiywa ebumnyameni. Ukuba lonke ibandla lama-Adventist lalimanyene phezu kwemithetho kaThixo nokholo lukaYesu, hayi indlela eyayiya kwahluka ngayo ngokubanzi imbali yethu!” Evangelism, 695.
John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.
UYohane umBhaptizi noWilliam Miller balungiselela indlela yokuba uKristu afike ngesiquphe aze ahlambulule abantu abaya kuthwala isigidimi sosindiso phantsi kwamandla oMoya oyiNgcwele kuso sonke ihlabathi. Abafundi bakaKristu bawufeza umsebenzi ababewunikiwe, kodwa ukuqala kobu-Adventist akuzange kube njalo. Ngowe-1856 babewile bangena kwimeko yaseLawodike, bakwala ukukhanya okuqhubekileyo kwe-“seven times,” baza ngowe-1863 baqalisa inkqubo yemvukelo eyayisanda ngamandla de yafikelela kuwo umthetho weCawa osondeleyo. Imvukelo ka-1863 yamiselwa ngumfuziselo wemvukelo yeentlola ezilishumi. Ekupheleni kweminyaka engamashumi amane yokubhadula entlango, uSirayeli wamandulo wabuyiselwa kwakwelo vavanyo linye, ngaloo ndlela enikela umzekelo kaSirayeli wale mihla obuyiselwa ekuvavanyweni kokuqala.
The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.
Imvukelo yeentlola ezilishumi eKadeshe yaphindwa eKadeshe kwiminyaka engamashumi amane kamva. Imvukelo yeentlola ezilishumi eyazisa ngeminyaka engamashumi amane yokubhadula entlango imele imvukelo ka-1863, xa uSirayeli wale mihla wazizisela ngokwakhe ukubhadula kwakhe entlango yaseLawodike. Ekupheleni kweminyaka engamashumi amane uSirayeli wakudala waphinda waziswa eKadeshe, ngaloo ndlela kuchongwa ukuba uvavanyo olwacoca i-Adventism yamaMillerite kwimvukelo ka-1863, luza kuphindwa xa uMthunywa woMnqophiso ephinda eza ngesiquphe etempileni yaKhe kwakhona.
We will continue this study in the next article.
Siza kuqhubekeka nesi sifundo kwinqaku elilandelayo.
“In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.
“Ekoyisweni kweGiliyadi neBhashan babebaninzi abo bakhumbula iziganeko ezathi, phantse kwiminyaka engamashumi amane ngaphambili, eKadeshe, zagweba amaSirayeli ekubhaduleni ixesha elide entlango. Babona ukuba ingxelo yeentlola ngelizwe leDinga yayichanile ngeendlela ezininzi. Izixeko zazibiyelwe ngeendonga, zikhulu kakhulu, yaye zazihlalwa zizigebenga, ezazisenza amaHebhere abonakale njengabantu abancinane kakhulu xa ethelekiswa nazo. Kodwa ngoku babenokubona ukuba impazamo ebulalayo yooyise yayikukungathembi amandla kaThixo. Yiyo yodwa le nto eyabathintelayo ekubeni bangene kwaoko kwelo lizwe lilungileyo.
“When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.
“Xa babesaqala ukulungiselela ukungena eKanan, olo shishino lwaluhamba nobunzima obuncinane kakhulu kunangoku. UThixo wayebathembisile abantu baKhe ukuba, ukuba babeya kulithobela ilizwi laKhe, wayeya kuhamba phambi kwabo aze abalwele; yaye wayeya kuthumela noonomeva ukuba bagxothe abemi belizwe. Uloyiko lweentlanga lwalungekavuselelwa ngokubanzi, yaye kwakwenziwe amalungiselelo ambalwa kakhulu okuchasa ukuqhubela phambili kwabo. Kodwa ke, xa iNkosi ngoku yayiyalele uSirayeli ukuba aqhubele phambili, kwafuneka baqhubele phambili bejamelene neentshaba eziphaphileyo nezinamandla, yaye kwafuneka balwe nemikhosi emikhulu neqeqeshwe kakuhle eyayisele ilungiselela ukuxhathisa ukusondela kwabo.
“In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.
“Ekulweni kwabo no-Ogi noSihon abantu baziswa kuvavanyo olunye olo ooyise babo baye basilela kulo ngendlela ebonakalayo kakhulu. Kodwa ke olu vavanyo ngoku lwalunzima ngakumbi kunangexesha uThixo wayeyalele amaSirayeli ukuba aqhubele phambili. Iingxaki ezazisendleleni yabo zaye zanda kakhulu ukususela ekubeni benqabile ukuqhubela phambili bakuyalelwa ukuba benze njalo egameni leNkosi. Kunjalo ke uThixo asaqhubeka ebavavanya abantu baKhe. Kwaye ukuba bayasilela ukunyamezela olu vavanyo, ubabuyisela kwakhona kuloo ndawo inye, yaye okwesibini uvavanyo luya kusondela ngakumbi, lube lukhulu ngakumbi kunolo lwangaphambili. Oku kuyaqhubeka de balunyamezele uvavanyo, okanye, ukuba basenovukelo, uThixo uyakurhoxisa ukukhanya kwaKhe kubo aze abashiye ebumnyameni.” Patriarchs and Prophets, 436, 437.