We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.

Besicinga ukusetyenziswa kathathu kwesiprofeto. Sikwenza oku ngenjongo yokuchonga ukuba xa iNkosi yatyhila amatywina kwiivesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye ngokuwiswa kweSoviet Union “ngexesha lesiphelo” ngowe-1989, kwaveliswa “ukwanda kolwazi” olwalumele ukuvavanya eso sizukulwana sabantu bakaThixo.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

Wathi yena, Hamba indlela yakho, Daniyeli; kuba la mazwi avaliwe aza atywinwa kude kube lixesha lesiphelo. Baninzi abaya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa abalumkileyo baya kuqonda. Daniyeli 12:9, 10.

Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).

Nanini na inyaniso ityhilwa yiNgonyama yesizwe sakwaYuda, uSathana usebenza ukuxhathisa isigidimi. Uxhathiso olwenziwa nxamnye neenyaniso ezatyhilwayo kwezo ndinyana zokugqibela zikaDaniyeli ishumi elinanye lwanyanzelisa uphando olunzulu ngakumbi ngeenyaniso ezinxulumene nezo ndinyana, ukuze ukhuseleko olungcwalisiweyo nxamnye neempazamo ezaziphakanyiswa ukuze zijongele phantsi iinyaniso ezatyhilwayo lungabi nakuma. Omnye wemigaqo eyavezwa phakathi kwaloo mpikiswano, yayikukusetyenziswa kathathu kwesiprofeto. Oku kwaqalwa ukuqondwa ngokunxulumene nesidingo sokuchaneka malunga nokuba “iminikelo yamihla le” encwadini kaDaniyeli yayimela ntoni (ubuhedeni), kwanembali echanileyo enxulumene “nokuthatyathwa kweminikelo yamihla le” (508 AD).

The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.

Ukuqondwa kwamagunya amathathu okwenza inkangala njengesiseko sesiprofeto, okuhambelana nesakhelo sesiprofeto samaMillerite esingamagunya amabini okuqala okwenza inkangala, kwanokuchongwa kwamaMillerite “kwemihla ngemihla” njengobuhedeni, kwavelisa imbali eyayivumelana neendinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, njengoko uDade White wathi kufanelekile ukuba kube njalo. Ngaloo ndlela, ukuchasana nolwazi olwalungatyhilwanga ngexesha lesiphelo ngo-1989, kwavelisa ukukhanya okukhulu ngakumbi, njengoko ulwazi lwalusanda, yaye kwachonga nemithetho ethile ecacileyo yentshukumo yengelosi yesithathu, eyayihambelana nokuphuhliswa kwemithetho ethile yesiprofeto eyayiqokelelwe yaza yasetyenziswa kwintshukumo yengelosi yokuqala nguWilliam Miller.

We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.

Siqwalasele ukusetyenziswa okuthathu kweeRoma ezintathu, ukuwa kathathu kweBhabhiloni, noEliya abathathu, yaye ngoku sijongene nabathunywa abathathu abalungisa indlela yoMthunywa woMnqophiso. Siye saqaphela ukungqamana okusondeleyo nokuhambelana kweeRoma ezintathu nokuwa kathathu kweBhabhiloni, kwanokuhambelana okusondeleyo noEliya abathathu kunye nabathunywa abathathu abalungisa indlela. Kwiintsuku zokugqibela uWilliam Miller kwakunye neFuture for America bobabini bamele uEliya wesithathu kwanomthunywa wesithathu olungisa indlela. UYesu usoloko ebonakalisa isiphelo sento ngesiqalo sento, yaye intshukumo yengelosi yokuqala ihambelana nentshukumo yengelosi yesithathu.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

“UThixo uyinike imiyalezo yeSityhilelo 14 indawo yayo kumgca wesiprofeto, yaye umsebenzi wayo awuyi kuyeka kude kube sekupheleni kwembali yalo mhlaba. Imiyalezo yengelosi yokuqala neyesibini iseyinyaniso kweli xesha, yaye imele ukuhamba ihambisana nale ilandelayo. Ingelosi yesithathu ivakalisa isilumkiso sayo ngezwi elikhulu. ‘Emva kwezi zinto,’ watsho uYohane, ‘ndabona enye ingelosi isihla ivela ezulwini, inamandla amakhulu, yaye umhlaba wakhanyiswa bubuqaqawuli bayo.’ Kolu khanyiso, ukukhanya kwayo yonke le miyalezo mithathu kudityanisiwe.” The 1888 Materials, 803, 804.

The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”

Intshukumo yengelosi yokuqala neyesibini yayikhokelwa nguWilliam Miller. UDade White uchaza uMiller “njengesithunywa esinyuliweyo.”

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.

“UWilliam Miller wayiphazamisa ubukumkani bukaSathana, yaye olo tshaba lukhulu aluzange lufune kuphela ukuthintela ukusebenza komyalezo, kodwa nokutshabalalisa umthunywa ngokwakhe.” Spirit of Prophecy, volume 4, 219.

She also identifies that Miller had been typified by both Elijah and John the Baptist.

Ukwachaza kananjalo ukuba uMiller wayefuziselwe nguEliya nangoYohane uMbhaptizi bobabini.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

“Amawaka-waka akhokelwa ukuba amkele inyaniso eyayishunyayelwa nguWilliam Miller, yaye kwabakho abakhonzi bakaThixo abavuswayo ngomoya nangamandla kaEliya ukuze bavakalise esi sigidimi. NjengoYohane, umanduleli kaYesu, abo babeshumayela esi sigidimi sinobunzima baziva benyanzelwa ukuba babeke izembe engcambu yomthi, baze babize abantu ukuba bavelise iziqhamo ezifaneleyo inguquko.” Early Writings, 233.

John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.

UYohane uMbhaptizi, lowo ngokukaYesu wayenguEliya wesibini, wayekwangumthunywa wokuqala owawuza kulungisa indlela yoMthunywa woMnqophiso. Ngoko ke kuyacaca ukuba intshukumo yengelosi yesithathu iya kuba “nomthunywa onyuliweyo.” Loo mthunywa uya kuba ubengumfuziselo owaboniswa nguEliya, uYohane uMbhaptizi noWilliam Miller. Bekunye noMiller, aba bathunywa babini banyuliweyo bamele isiqalo nesiphelo sentshukumo yeengelosi ezintathu yeSityhilelo seshumi elinesine, yaye ngokwenjenjalo, bekunye bamele bobabini uEliya wesithathu kwanomthunywa wesithathu oza kulungisa indlela yoMthunywa woMnqophiso.

To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.

Ukuchasa isigidimi somthunywa onyuliweyo nokuba sesasekuqaleni okanye sesasekugqibeleni kukufa, yaye isigidimi seFuture for America sisekelwe ekusetyenzisweni kobuprofeti kwe-“line upon line,” eyindlela yokusebenza yemvula yasemva. Ngokusebenzisa i-“line upon line” kumiselwa ukuba intshukumo yamaMillerite yayiluphawu lwangaphambili lwentshukumo yeFuture for America. Omnye umqondiso wembali yamaMillerite nguWilliam Miller, “umthunywa onyuliweyo.” Ukuchasa loo mqondiso kukuchasa isigidimi, ngoko ke kumiselwa ngesiqalo nangesiphelo soBuAdventist, ukuba ukuchasa umthunywa kukwangokunjalo ukuchasa isigidimi, kuba isigidimi sichaza umthunywa onyuliweyo. Ngako oko, ukuchasa isigidimi kukuchasa umthunywa, yaye kunjalo nangokuchaseneyo. Ngaphandle komdanisi, akukho mdaniso.

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

“Ndabuyiselwa kwisibhengezo sokufika kokuqala kukaKristu. UYohane wathunywa ngomoya nangamandla kaEliya ukuba alungise indlela kaYesu. Abo bayalayo ubungqina bukaYohane abazange baxhamle kwiimfundiso zikaYesu. Ukuchasa kwabo isigidimi esasixela kwangaphambili ukuza kwaKhe kwabafaka kwindawo apho babengenako ukwamkela ngokukhawuleza obona bungqina bunamandla bokuba wayenguMesiya. USathana wabakhokelela abo basilayo isigidimi sikaYohane ukuba baqhubele phambili ngakumbi, bamale baze bambethelele emnqamlezweni uKristu. Ngokwenza oku bazibeka kwindawo apho babengenako ukwamkela intsikelelo yosuku lwePentekoste, eyayiya kubafundisa indlela eya engcweleni yasezulwini. Ukrazulwa kwesigqubuthelo setempile kwabonisa ukuba amadini nemimiselo yamaYuda zazingasayi kuphinda zamkelwe. Idini elikhulu lalinikelwe, laza lamkelwa, yaye uMoya oyiNgcwele owehla ngomhla wePentekoste wasusa iingqondo zabafundi kwengcwele yasemhlabeni wazisa kweyasezulwini, apho uYesu wayengene khona ngegazi laKhe ngokwaKhe, ukuze athululele phezu kwabafundi baKhe iingenelo zocamagusho lwaKhe. Kodwa amaYuda ashiywa ebumnyameni obupheleleyo. Alahlekelwa lulo lonke ukhanyiso ababenokuba nalo ngesu losindiso, aza asaqhubeka ethembele kumadini awo nakwiminikelo yawo engenamsebenzi. Ingcwele yasezulwini yathabatha indawo yaleyo yasemhlabeni, ukanti ayengazi nto ngolo tshintsho. Ngako oko ayengenakuxhamla kulamlo lukaKristu endaweni engcwele.

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

“Abaninzi bakhangela ngoloyiko indlela amaYuda awaziphatha ngayo ekumkhanyeleni nasekumbetheleleni emnqamlezweni uKristu; yaye njengoko befunda imbali yokuphathwa kakubi kwakhe okuhlazisayo, bacinga ukuba bayamthanda, nokuba ngebengazange bamkhanyele njengoko wenza uPetros, okanye bambethelele emnqamlezweni njengoko enjenjalo amaYuda. Kodwa uThixo, ofunda iintliziyo zabo bonke, ulubeke eluvavanyweni olo thando ngoYesu ababevuma ukuba bayaluva. Izulu lonke lalubukele ngomdla onzulu indlela owamkelwa ngayo umyalezo wengelosi yokuqala. Kodwa abaninzi ababesithi bayamthanda uYesu, nabathi balila iinyembezi xa befunda ibali lomnqamlezo, bawugculela umyalezo olungileyo wokubuya kwakhe. Endaweni yokuwamkela loo myalezo ngovuyo, bathi bubuxoki. Babathiya abo babekuthanda ukubonakala kwakhe baza babagxotha emabandleni. Abo bawalayo umyalezo wokuqala babengenakuncedwa ngowesibini; kwananjalo abancedwanga sisikhalo saphakathi kobusuku, esasimele ukubalungiselela ukuba bangene noYesu ngokholo bangene kweyona ngcwele kwingcwele yengcwele yasemazulwini. Kwaye ngokuwala loo myalezo mibini yangaphambili, benze ukuqonda kwabo kwamnyama kangangokuba abakwazi ukubona kukhanya kumyalezo wengelosi yesithathu, obonisa indlela eya kweyona ngcwele. Ndabona ukuba njengoko amaYuda ambethelele emnqamlezweni uYesu, ngokunjalo amabandla abizwa ngegama nje aye ayibethelela emnqamlezweni le miyalezo, yaye ngenxa yoko akanalwazi lwendlela eya kweyona ngcwele, yaye awanakuncedwa kukuthethelela kukaYesu apho. NjengamaYuda, awayenikela imibingelelo yawo engenamsebenzi, nawo anyusa imithandazo yawo engenamsebenzi aya kuloo ndawo uYesu ayishiyileyo; yaye uSathana, evuyiswa yile nkohliso, uthabatha isimilo senkolo, aze akhokelele iingqondo zaba bazibiza ngokuba bangamaKristu azise kuye, esebenza ngamandla akhe, ngemiqondiso yakhe nangezimanga ezixokisayo, ukuze abaqinise emgibeni wakhe.” Early Writings, 259–261.

Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.

Abo “bayalayo ubungqina bukaYohane abazuzanga kwiimfundiso zikaYesu,” yaye abo “bayalayo umyalezo wokuqala abazange bazuzwe ngowesibini; kanjalo abazange bazuzwe sisikhalo sasezinzulwini zobusuku.” Ubulungiseleli bukaYohane bandulela ubhaptizo lukaKristu, owathi kungekudala emva koko wayihlambulula itempile ekuqaleni kobulungiseleli baKhe. Ubulungiseleli bukaMiller balungiselela ukuba uKristu awahlambulule oonyana bakaLevi xa Weza ngesiquphe ngo-Oktobha 22, 1844. Kubo bobabini abo bangqina babini, ukwaliwa komthunywa olungisa indlela kulingana nokufa.

The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.

Ukucocwa nokuhlanjululwa okwafezekiswa nguKristu emsebenzini waKhe njengoMthunywa woMnqophiso kwakungenxa yokuvusa abantu ukuze bafeze umsebenzi wokuthwala isigidimi sosindiso basise ehlabathini. Lo msebenzi ugqitywa kwangaphambili phambi kwexesha elimela ixesha aqala ngalo umgwebo wesigqeba. Ukutshatyalaliswa kweYerusalem kwimbali yabafundi kumela umgwebo wesigqeba, yaye ubu-Adventism babuyeka uxanduva lwabo lokufeza loo msebenzi, kodwa iNkosi yayizame ukubahlanganisela ndawonye. Yayikhokele abantu baYo ukuba bapapashe ishati ka-1850 njengomboniso-ngqondweni wesigidimi ababebenokusithwala basise ehlabathini.

“It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.

“Yayingesosisi ukuthanda kukaThixo ukuba uSirayeli abhadule iminyaka engamashumi amane entlango; wayenqwenela ukubakhokelela ngqo ezweni laseKanan aze abamise khona, bengabantu abangcwele, abonwabileyo. Kodwa ‘ababa nako ukungena ngenxa yokungakholwa.’ Hebhere 3:19. Ngenxa yokubuyela umva kwabo nokuwexuka kwabo batshabalala entlango, kwaza kwaphakanyiswa abanye ukuba bangene eLizweni leDinga. Kwangokunjalo, yayingesosiso ukuthanda kukaThixo ukuba ukuza kukaKristu kulibaziseke ixesha elide kangako nokuba abantu baKhe bahlale iminyaka emininzi kangako kweli hlabathi lesono nentlungu. Kodwa ukungakholwa kwabahlukanisa noThixo. Njengoko bala ukwenza umsebenzi awayebabekele wona, kwaphakanyiswa abanye ukuba bavakalise isigidimi. Ngenceba kwihlabathi, uYesu ulibazisa ukuza kwaKhe, ukuze aboni babe nethuba lokuva isilumkiso baze bafumane kuYe ikhusi phambi kokuba ingqumbo kaThixo ithululwe.” Imbambano Enkulu, 458.

Had Adventism only held fast their faith, “their work would have been completed.”

Ukuba ubu-Adventist babebambelele ngokuqinileyo kuphela elukholweni lwabo, “umsebenzi wabo ngewugqityiwe.”

“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 ngowe-1844, ayebambelele nkqi elukholweni lwawo aza aqhubekeka emanyene kwinkokelo evulayo yobungqina bukaThixo, esamkela isigidimi sengelosi yesithathu, aze ngamandla kaMoya oyiNgcwele asibhengeze ehlabathini, ebeya kuba ekubonile ukusindisa kukaThixo, iNkosi yayiya kuba isebenze ngamandla amakhulu kunye nemizamo yawo, umsebenzi wawuya kuba ugqityiwe, yaye uKristu ngewayesele efikile kudala ukuba amkele abantu baKhe emvuzweni wabo. Kodwa ngexesha lokuthandabuza nokungaqiniseki elalandela oko kudana, abaninzi kwabakholwayo ekuzeni kukaKristu balulahla ukholo lwabo.... Ngaloo ndlela umsebenzi wathintelwa, laza ihlabathi lashiywa ebumnyameni. Ukuba wonke umzimba wama-Adventist wawumanyene phezu kwemithetho kaThixo nokholo lukaYesu, imbali yethu ngeyayahluke kangakanani na!” Evangelism, 695.

In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”

Ngentwasahlobo ka-1844, uMthunywa woMnqophiso wawuhlambulula umbutho wamaMillerite, waza emva koko ekwindla wazisa isigidimi sengelosi yesithathu. UMiller, isigidimi sakhe, nombutho awayewumela, babewuzalisekisile umzekeliso weentombi ezilishumi. Entlanganisweni yenkampu yase-Exeter, NH, kwafika isigidimi soKhalelo lwasezinzulwini zobusuku, yaye kwiinyanga nje ezimbini ezimfutshane kwabonakaliswa ukuba nguwuphi kwiintombi owayeneoli. Iindidi ezimbini zabonakaliswa, yaye ingelosi yesithathu yafika inesigidimi esandleni sayo esasimele sidliwe, kodwa iintombi ezilumkileyo “zanikela ukholo lwazo” “ngexesha lokuthandabuza nokungaqiniseki.”

The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”

“Ixesha lokuthandabuza nokungaqiniseki” lalimelwe ngabafundi ekufeni kwaKhe, kodwa ngomhla wesithathu waqalisa ukuvulela abafundi baKhe umyalezo wokuvuka kwaKhe, yaye abazange “banikele ukholo lwabo.” Ixesha lokuthandabuza nokungaqiniseki leentombi ezizizilumko zentshukumo yemiyalezo yengelosi yokuqala neyesibini laqhubeka malunga neminyaka emithathu, ngelo xesha iNkosi yatyhila kuDade White ukuba yayolule isandla saYo ukuze iphinde iqokelele intsalela yabantu baYo. Yakhokela abantu baYo ukuba baqalise umsebenzi wabo wokushicilela nokuba bavelise itafile yesibini kaHabakuki, kodwa “abaninzi kwabakholwayo kwi-advent banikela ukholo lwabo.... Ngaloo ndlela umsebenzi wathintelwa, yaye ihlabathi lashiywa ebumnyameni.”

In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”

Ngo-1849, uWilliam Miller, umthunywa onyuliweyo wesigidimi sengelosi yokuqala neyesibini, wabekwa ekuphumleni. Ukuba iintombi ezizizilumko zango-Oktobha 22, 1844 “zazibambelele ngokuqinileyo elukholweni lwazo zaza zaqhubeka zimanyene ngokunxulumene nolwalathiso oluvulekileyo lobabalo lukaThixo,” iNkosi ngeyayivuse omnye umthunywa ngomoya nangamandla kaEliya. Endaweni yoko “ukuza kukaKristu” “kwalibaziseka yaye abantu baKhe” “ngendlela efanayo” noSirayeli wamandulo babeya “kuhlala” “iminyaka emininzi kweli hlabathi lesono nentlungu.”

One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.

Emva kweminyaka elikhulu elinamashumi amabini anesithandathu emva kovukelo luka-1863, iNkosi yaphakamisa umthunywa onyuliweyo wengelosi yesithathu. Umsebenzi wakhe wawukukwalungisa indlela ukuze uMthunywa woMnqophiso afike ngequbuliso etempileni yaKhe aze angene kubudlelane bomnqophiso nabalikhulu elinamashumi amane anesine amawaka, ngexesha leziganeko zokugqibela zomgwebo wophando, kodwa kwakunjalo nokubeka phambi kwabantu umyalezo ojongana nomanyano oluphindwe kathathu luka-Ahabhi, uIzebhele nabaprofeti bakhe kwixesha loMgwebo oLawulayo, oqala ngomthetho weCawa osondeleyo ukufika.

The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.

Umthunywa wesithathu olungisa indlela umele umsebenzi, isigidimi, umthunywa, nentshukumo ngexesha lezigaba zokugqibela zoMgwebo woPhando. U-Eliya wesithathu umele umsebenzi, isigidimi, umthunywa nentshukumo ngexesha lezigaba zokugqibela zoMgwebo wokuFezekiswa. Isigidimi somthunywa olungisa indlela, nesigidimi sikaEliya, sisigidimi sesithathu kweziLishwa zintathu zeSityhilelo izahluko zesibhozo ukuya kweshumi elinanye.

In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”

Kwimbali emelwe sisigidimi esilungisa indlela, umyalezo woYeha lwesithathu umele iXilongo elibiza ubu-Adventism baseLawodike ukuba “buthe ndisela igolide elivavanywe emlilweni, ukuze ube sisityebi; neengubo ezimhlophe, ukuze wambathiswe, ukuze ihlazo lobuze bakho lingabonakali; uthambise namehlo akho ngamafutha wamehlo, ukuze ubone.” Ngumyalezo wothando lukaThixo obonisa abantu bakaThixo izikreqo zabo, kuba “bonke abo” Abathandayo, “uyabakhalimela, abaqeqeshe.” Ngumyalezo wobulungisa bukaKristu obubiza abantu ukuba bamkele isimilo saKhe, esibonakaliswa kwixesha apho uMthunywa woMnqophiso esenza umsebenzi wokuhlambulula itempile yomphefumlo, yaye ngenxa yoko ubabiza abo Abathandayo ukuba babonakalise isimilo saKhe baze “ngoko ke nibe nenzondelelo, niguquke,” kuba “use emnyango” wolawulo lwamaxesha, olumele ukuvalwa kwexesha lovavanyo, apho “uya kuhlanza” ubu-Adventism baseLawodike “buphume” “emlonyeni” waKhe. Loo “mnyango” wolawulo lwamaxesha nguloo mnyango awu “vulayo, kungabikho mntu uvalayo; avale, kungabikho mntu uvulayo.”

There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.

Kukho ukuphikisana okubonakalayo okusonjululwa kukusetyenziswa komgaqo othi “umgca phezu komgca,” kodwa abaninzi basenokungakuqapheli nokuba kukho oko kuphikisana kubonakalayo. Xa kusonjululwa, kongeza ukucaca kuguquko olusuka kuMgwebo woPhando luye kuMgwebo wokuPhumeza olwenzeka kumthetho weCawa oza kungekudala. Kusonjululwa ngokwamkela ukuba iPentekoste ifuzisela umthetho weCawa oza kungekudala eUnited States. Ukuze sigqibezele ukuqwalasela kwethu komthunywa wesithathu olungisa indlela njengophawu kuMgwebo woPhando, ngokuchaseneyo noEliya wesithathu ongumfuziselo woMgwebo wokuPhumeza, siza kujongana noku kuphikisana kubonakalayo.

We will continue this study in the next article.

Siza kuqhubekeka nesi sifundo kwinqaku elilandelayo.

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

“Ingelosi emanyanisa ekubhengezeni isigidimi sengwele yesithathu iya kukhanyisa umhlaba wonke ngobuqaqawuli bayo. Apha kuxelwe kwangaphambili umsebenzi onobubanzi behlabathi liphela namandla angaqhelekanga. Intshukumo yokufika kukaKristu ka-1840–44 yaba yimbalasane yobuqaqawuli yamandla kaThixo; isigidimi sengwele yokuqala sasiwa kuzo zonke izikhululo zobuvangeli emhlabeni, yaye kwamanye amazwe kwabakho owona mdla mkhulu kwezenkolo owakha wabonwa kulo naliphi na ilizwe ukususela kuHlaziyo lwenkulungwane yeshumi elinesithandathu; kodwa ezi ziya kugqithwa yintshukumo enamandla ephantsi kwesilumkiso sokugqibela sengwele yesithathu.

“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

“Umsebenzi uya kufana nowoMhla wePentekoste. Njengokuba ‘imvula yokuqala’ yanikwa, ekuthululweni koMoya oyiNgcwele ekuvulweni kwevangeli, ukuze kubangele ukuhluma kwembewu exabisekileyo, ngokunjalo ‘imvula yasemva’ iya kunikwa ekupheleni kwalo ukuze kuvuthwe isivuno. ‘Sothi ke sazi, ukuba sithe saqhubeka ukumazi uYehova: ukuphuma kwakhe kulungisiwe njengokusa; yaye uya kuza kuthi njengemvula, njengemvula yasemva nemvula yokuqala emhlabeni.’ Hosea 6:3. ‘Yibani nemihlali ke ngoko, nina bantwana baseZiyon, nivuye kuYehova uThixo wenu: kuba uninike imvula yokuqala ngomlinganiselo, kwaye uya kuninisa imvula, imvula yokuqala, nemvula yasemva.’ Joel 2:23. ‘Ngemihla yokugqibela, utsho uThixo, ndiya kuthulula uMoya wam phezu kwayo yonke inyama.’ ‘Kwaye kuya kuthi, bonke abaya kubiza egameni leNkosi basindiswe.’ Acts 2:17, 21.

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

“Umsebenzi omkhulu weendaba ezilungileyo awuyi kugqitywa ngokubonakaliswa kwamandla kaThixo okungaphantsi kunoko okwaphawula ukuvulwa kwawo. Iziprofeto ezazalisekiswa ekuthululweni kwemvula yokuqala ekuvulweni kweendaba ezilungileyo ziya kuphinda zizaliseke kweyokugqibela ekuvalweni kwazo. Nantsi ‘amaxesha okuphumla’ awathi umpostile uPetros wawajonga phambili xa wayesithi: ‘Guqukani ke ngoko, niguqulwe, ukuze izono zenu zicinywe, xa amaxesha okuphumla aya kuza evela ebusweni beNkosi; yaye Iya kuthumela uYesu.’ IZenzo 3:19, 20.” The Great Controversy, 611.