The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.
Isizukulwana esabona ukufika kweshwangusha lesithathu, ngomhla we-11 kuSeptemba, 2001, sisizukulwana sokugqibela sembali yehlabathi. Isiqendu esivela kuHezekile esiqinisekisa le nyaniso saqondwa ngamaMillerite njengesiqhagamshelene ngokuthe ngqo nomzekeliso weentombi ezilishumi, yaye ngenxa yoko sasiqhagamshelene noHabakuki isahluko sesibini. Kulo mbali, umbono kaHabakuki isahluko sesibini, owawungasayi “kuphinda ulibaziseke,” nowazalisekiswa ngomhla wama-22 kuOktobha, 1844, wawufuzisela kwangaphambili umthetho weCawa osondelayo eUnited States. Kodwa isiprofeto sikaHezekile sombono owawungasayi kuphinda wandiswe sizaliseka ngokugqibeleleyo kwimbali yokutywinwa kwekhulu elinamashumi amane anesine amawaka, eyaqala ngokufika kweshwangusha lesithathu, ngomhla we-11 kuSeptemba, 2001.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Lafika ilizwi likaYehova kum, lisithi, Nyana womntu, yintoni na eso saga ninayo ezweni lakwaSirayeli, nithi, Imihla iyolulwa, nombono wonke uyasilela? Ngoko ke baxelele, ukuthi iNkosi uYehova, Itsho ukuthi, Ndiya kusiphelisa esi saga, bangabi sasisathetha njengesaga kwaSirayeli; kodwa yithi kubo, Imihla isondele, kwanokuzaliseka kombono wonke. Kuba akusayi kuphinda kubekho mbono ulilize, nokuvumisa okugudileyo phakathi kwendlu kaSirayeli. Kuba ndinguYehova: ndiya kuthetha, nelizwi endiya kulithetha liya kwenzeka; alisayi kuba lisolulwa; kuba ngemihla yenu, ndlu eneenkani, ndiya kuthetha ilizwi, ndilifezekise, itsho iNkosi uYehova. Laphinda lafika ilizwi likaYehova kum, lisithi, Nyana womntu, khangela, bona bendlu kaSirayeli bathi, Umbono awubonayo ngowemihla emininzi ezayo, yaye uprofeta ngamaxesha akude. Ngoko ke yithi kubo, Itsho iNkosi uYehova, Akusayi kuphinda kubekho nalinye lamazwi am elolulwayo; kodwa ilizwi endilithethileyo liya kwenziwa, itsho iNkosi uYehova. Hezekile 12:21–28.
All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.
Bonke abaprofeti bathetha ngemihla yokugqibela, yaye “umbono olilize” kunye “nokuvumisa okunyumbazayo” “phakathi kwendlu kaSirayeli,” yimvula yamva yomgunyathi, umyalezo othi “luxolo nokhuseleko,” ophikisa ngelithi “umbono awubonayo ngowemihla emininzi ezayo, yaye uprofeta ngamaxesha akude.” Le yiyo “impikiswano” kaHabakuki, kuba abo banikela “umbono olilize,” baphikisa “umbono awubonayo”. Bathi, “Umbono awubonayo ngowemihla emininzi ezayo, yaye uprofeta ngamaxesha akude.” Abathunywa bomyalezo woxolo nokhuseleko bathi, “iintsuku ziyalibaziseka, yaye yonke imibono iyasilela,” kambe ke, akazange na aqikelele uJulayi 18, 2020? Abathunywa “bombono olilize” bakwachongwa nguHezekile kwiindinyana ezimbini zokuqala zesahluko.
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Ilizwi leNkosi lafika kum kwakhona, lisithi, Nyana womntu, uhleli phakathi kwendlu enemvukelo, enamehlo okubona, ingaboni; ineendlebe zokuva, ingevi; kuba iyindlu enemvukelo. Hezekile 12:1, 2.
The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.
Bonke abaprofeti bayavumelana, yaye bonke bathetha ngemihla yokugqibela; yaye xa uKristu wayethetha namaYuda aphikisayo kwimbali yolungiselelo lwaKhe, wacaphula uIsaya ukuze achonge loo maYuda aphikisayo awayesahlulwa ngelo xesha kuThixo, njengabanamehlo okubona, kanti ababoni, neendlebe zokuva, kanti abeva. Ngoku njengangoko, uHezekile uthetha namadoda agculelayo obuAdventism baseLawodikea, amaYuda aphikisayo exesha lethu, aphakamisa umyalezo woxolo nokhuseleko ngokuchasene nomyalezo wemvula yasemva. UYesu wayelawulwa yimigaqo awayeyibeke eLizwini laKhe, ngoko ke nezibikezelo zaKhe zikwabhekisa kwimihla yokugqibela ngokukodwa ngakumbi kunemihla awayethetha ngayo kumaYuda aphikisayo.
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
Ngenxa yoko ndithetha kubo ngemizekeliso; ngokuba bebona ababoni, bevayo abeva, kananjalo abaqondi. Kwaye kubo kuzalisekiswa isiprofeto sikaEsaya, esithi, Nokuva niya kuva, kodwa anisayi kuqonda; nokubona niya kubona, kodwa anisayi kuqaphela; ngokuba intliziyo yaba bantu ityebile, neendlebe zabo zinzima ukuva, namehlo abo bawavale; hleze mhlawumbi babone ngamehlo abo, beve ngeendlebe zabo, baqonde ngeentliziyo zabo, baguquke, ndibaphilise. Ke wona anoyolo amehlo enu, ngokuba ayabona; neendlebe zenu, ngokuba ziyeva. Kuba inene ndithi kuni, baninzi abaprofeti namadoda angamalungisa ababefisa ukuzibona ezo zinto nizibonayo, abazibonanga; nokuva ezo zinto nizivayo, abazivanga. Mateyu 13:13–17.
The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.
Isenzeko sabantu abevayo, ukanti bangevi, nababonayo, kodwa bengaboni, luphawu lwabantu bakaThixo bangaphambili abasekwinkqubo yokudlulwa. Eso senzeko sesiprofeto sisizaliseko sesiprofeto sikaIsaya ngemeko enjalo. Njengokuba kunjalo kubo bonke abaprofeti, uIsaya, ekunye noKristu, uthetha ngemihla yokugqibela.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.
Ngonyaka awafa ngawo ukumkani u-Uziya ndabona neNkosi ihleli etroneni, iphakeme, inyuswe; yaye umqukumbelo wesambatho sayo wawuzalisa itempile. Ngaphezu kwayo kwakumi iiserafi; nganye nganye yayinamaphiko amathandathu; ngamabini yayigquma ubuso bayo, ngamabini yayigquma iinyawo zayo, ngamabini yabhabha. Yaze enye yamemeza kwenye, yathi, Ngcwele, ngcwele, ngcwele, nguYehova wemikhosi; umhlaba wonke uzaliswe bubuqaqawuli bakhe. Zashukuma iintsika zomnyango ngenxa yezwi lowamemezayo, nendlu yazaliswa ngumsi. Ndaza ndathi, Yeha kum! kuba ndichithiwe; ngokuba ndingumntu onemilebe engahlambulukanga, yaye ndihlala phakathi kwabantu abanemilebe engahlambulukanga; ngokuba amehlo am ayibonile iKumkani, uYehova wemikhosi. Yaza yabhabhela kum enye yezo serafi, inesibenge esivuthayo esandleni sayo, ebesisithabathile ngengcongolo yesinyithi esibingelelweni; yasibeka emlonyeni wam, yathi, Yabona, oku kuchukumise imilebe yakho; bugqithile ububi bakho, nesono sakho sicanyaguselwe. Ndeva nezwi leNkosi lisithi, Ndiya kuthuma bani, ngubani na oya kusihambela? Ndaza ndathi, Nanku mna; ndithume. Yaza yathi, Hamba, uthi kwaba bantu, Beva okunene, kodwa ningaqondi; nibone okunene, kodwa ningaqapheli. Yenza intliziyo yaba bantu ityebe, wenze iindlebe zabo zibe nzima, uwavale amehlo abo; hleze babone ngamehlo abo, beve ngeendlebe zabo, baqonde ngentliziyo yabo, baguquke, baphiliswe. Isaya 6:1–10.
Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.
UIsaya, uHezekile noKristu bonke bamele abo batywinwayo ngemihla yokugqibela, ngexesha lemvula yasemva, xa umyalezo wenyaniso nowobuxoki wemvula yasemva uxabanelwa, ekuzalisekisweni kukaHabakuki isahluko sesibini. NgokukaYesu, ngelo xesha xa oku kuzalisekiswa, amalungisa “ayazibona” iintsonkotha, nto leyo engumqondiso wesiprofeto. “Abalumkileyo” bayawuqonda umyalezo wesiprofeto wemvula yasemva, kodwa abo bamelwe ngamaYuda aphikisanayo ababoni kwaye abeva, yaye ngokukaHezekile banikela umyalezo woxolo nonqabiseko besithi ukuzaliseka kwezi ziprofeto kusekude kwixesha elizayo. Abaziphiki ezi ziprofeto; amaYuda aphikisanayo avuma ngomlomo isiprofeto sikaMesiya ozayo; kodwa bawususa nje loo msitho bawubeke kwixesha elizayo elikude. Kanti ke uYesu wabhengeza intsikelelo phezu kwabo babeya “kuwubona” umyalezo wesiprofeto wexesha labo.
In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:
Ngemihla kaKristu, yayisisigidimi esafika ekubhaptizweni kwaKhe, xa uMoya oyiNgcwele wehla. Ukuhla koMoya oyiNgcwele ekubhaptizweni kwaKhe kwakungumfuziselo wangaphambili wokuhla kwengelosi yeSityhilelo seshumi ngo-Agasti 11, 1840. Ukuhla okungcwele kuzo zombini ezo mbali zembali kwaphawula ukufika kwesigidimi senyaniso ekhoyo selo xesha; kuYesu, yayisisigidimi sokufa kwaKhe nokuvuka kwaKhe, njengoko kwakumelwe kukubhaptizwa kwaKhe. KumaMillerite, yayisisigidimi sobuSilamsi seentlungu zokuqala nezesibini esaqinisekisa isigidimi sovavanyo sesiprofeto sexesha. Zombini ezo mbali zembali zihambelana nokufika kwesigidimi sovavanyo semvula yamva ngoSeptemba 11, 2001. Kungenxa yoko le nto uDade White ebhala oku kulandelayo:
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Yonke imiyalezo eyanikelwa ukususela ngowe-1840 ukuya kowe-1844 imele yenziwe ibe namandla ngoku, kuba baninzi abantu abaphulukene nendlela yabo. Imiyalezo imele iye kuwo onke amabandla.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“UKristu wathi, ‘Anoyolo amehlo enu, ngokuba ayabona; neendlebe zenu, ngokuba ziyeva. Kuba inene ndithi kuni, Baninzi abaprofeti namadoda amalungisa ababenqwenela ukubona ezo zinto nizibonayo, abaza abazibona; nokuva ezo zinto nizivayo, abaza abeva’ [Mateyu 13:16, 17]. Anoyolo amehlo awabona izinto ezabonwayo ngowe-1843 nangowe-1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.
“Umyalezo wanikelwa. Kwaye makungabikho kulibaziseka ekuwuphindeni umyalezo, kuba imiqondiso yamaxesha iyazaliseka; umsebenzi wokuvala umele ukwenziwa. Umsebenzi omkhulu uya kwenziwa ngexesha elifutshane. Kungekudala kuya kunikelwa umyalezo ngokumiselwa nguThixo oya kukhula ube sisikhalo esikhulu. Emva koko uDaniyeli uya kuma esabelweni sakhe, anikele ubungqina bakhe.
“The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .
“Ingqalelo yamabandla ethu mayivuswe. Sime emideni yesiganeko esikhulu kunazo zonke kwimbali yehlabathi, yaye uSathana makangabi namandla phezu kwabantu bakaThixo, ebabangela ukuba balale. Upopu uya kubonakala esemandleni awo. Bonke ngoku mabavuke baze baphengulule iZibhalo, kuba uThixo uya kwazisa abathembekileyo bakhe oko kuya kubakho ngexesha lokugqibela. Ilizwi leNkosi malize kubantu bayo linamandla....”
“This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.
“Oku koko kuye kwabekwa phambi kwam—kukuba silele, yaye asiliqondi ixesha lokutyelelwa kwethu. Kodwa ukuba sizithoba phambi koThixo, size simfune ngentliziyo iphela, uya kufunyanwa sithi.” Manuscript Releases, umqulu 21, 436–438.
The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.
Isigidimi esiye safanekiswa ngumyalezo wenyaniso yangoku kaMesiya kwimbali kaKristu, nangesigidimi senyaniso yangoku sika-1840 ukuya ku-1844, sikhomba phambili kwimihla yokugqibela xa isigidimi samaMillerite siphindwa. Abo bakwiimbali ezimelwe njengabangakwaziyo “ukubona nokuva” “abalazi ixesha lokutyelelwa kwabo.” Xa uIsaya enika isalathiso sokuqala sabathunywa besigidimi sobuxoki semvula yasemva, abo babona kodwa bengaboni, uphawula ixesha apho eli xesha liqalayo, elo xesha uDade White awathi ngalo, “isigidimi esimiselwe nguThixo esiya kukhula sibe sisikhalo esikhulu.” “Ukumiselwa nguThixo” kumela ixesha elithile apho isigidimi sasiza kufika ngalo, yaye kwivesi yesithathu yesahluko sesithandathu sikaIsaya, uIsaya ulichaza ngokuchanileyo elo xesha.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Baye badanduluka omnye komnye, besithi, Ungcwele, ungcwele, ungcwele, nguYehova wemikhosi; uzaliswe ngumhlaba wonke bubuqaqawuli bakhe. Isaya 6:3.
Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.
USisi White uchaza ukuba xa iingelosi zimemezana zisithi, “Ngcwele, Ngcwele, Ngcwele” kweso siqendu apho uIsaya emela abo banamehlo, ababukayo, kodwa bengaboni, loo nto izaliseka ngoSeptemba 11, 2001.
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.
“Njengoko [iingelosi] zibona ikamva, xa umhlaba wonke uya kuzaliswa bubuqaqawuli baKhe, ingoma yoloyiso yokudumisa iyaphindaphindwa isuka komnye iye komnye ngengoma emnandi, ‘Ingcwele, ingcwele, ingcwele, yiNkosi yemikhosi.’ Boneliseke ngokupheleleyo kukuzukisa uThixo; yaye ebusweni baKhe, phantsi koncumo lwaKhe lokwamkela, abanqweneli nto yimbi. Ekuthwaleni umfanekiselo waKhe, ekwenzeni inkonzo yaKhe nasekumkhonzeni, awona mabhongo abo aphakamileyo afikelelwa ngokupheleleyo.” Review and Herald, December 22, 1896.
On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.
NgoSeptemba 11, 2001 kwaqala ukutywinwa kwabaliwaka elilikhulu elinamashumi amane anesine amawaka, yaza imvula yangasemva yaqalisa ukutshiza, yaye kwaqala impikiswano kaHabakuki njengoko umzekeliso weentombi ezilishumi wawuphindwa. Ngelo xesha isiprofeto sikaHezekile safikelela ekuzalisekeni kwaso okugqibeleleyo. ILizwi lesiprofeto alisayi kuphinda libambezeleke, yaye isizukulwana esabona uSeptemba 11, 2001 sisona sizukulwana sokugqibela seplanethi yomhlaba, kuba umbono ekupheleni koBuAdventist uvakalisa ukuvalwa kwexesha lovavanyo ekubuyeni kwesibini kukaKristu. Ingqina lesibini lale nyaniso lifumaneka encwadini kaLuka, isahluko samashumi amabini ananye.
Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.
Inene ndithi kuni, Esi sizukulwana asiyi kudlula, de zonke izinto zizaliseke. Izulu nomhlaba ziya kudlula; kodwa amazwi am akayi kudlula. Luka 21:32, 33.
In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.
KuLuka isahluko samashumi amabini ananye, uYesu uchonga isizukulwana sokugqibela sembali yehlabathi. Usandul’ ukunika umbono-ngokubanzi wembali eqhubela phambili, ukususela ekutshatyalalisweni kweYerusalem ngonyaka wama-70, kude kuse kwimbali yamaMillerite. Wandula ke aphume kwibali lokuchonga ngokuthe ngqo imbali yesiprofeto aze aveze umzekeliso othi nje uphinde uze wandise imbali yesiprofeto awayeyivezile. Wathi ke ngaloo ndlela wanikela amangqina amabini angaphakathi kwelo bali linye, waza wagqiba ngokuchonga ukuba “isizukulwana” esabona ezi ziganeko sasiya kuphila de kube kukubuya kwaKhe, ngaloo ndlela, ngokwemeko yombhalo, echonga isizukulwana esimelwe likhulu elinamashumi amane anesine amawaka.
The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.
Imbali yokutywinwa kwabalikhulu elinamashumi amane anesine amawaka yeyona yenzala yokugqibela, yaye abakungcamli ukufa, nangona bephila ngexesha apho izulu nomhlaba kudlula.
But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.
Kodwa umhla weNkosi uya kufika njengesela ebusuku; apho amazulu aya kudlula ngengxolo enkulu, nezinto ezisisiseko zinyibilike ngobushushu obuqatha, nomhlaba nawo nemisebenzi ekukho kuwo ziya kutshiswa. Kuba ke zonke ezi zinto ziya kunyibilika, nifanele ukuba ngabantu abanjani na kuzo zonke iindlela zokuziphatha ezingcwele nasekuhloneleni uThixo, nilindele yaye nikhawulezisela ukufika komhla kaThixo, ekuthi ngawo amazulu, evutha ngumlilo, achithwe, nezinto ezisisiseko zinyibilike ngobushushu obuqatha? 2 Petros 3:10–12.
The second coming of Christ was represented at the transfiguration of Christ.
Ukuza kwesibini kukaKristu kwamenyezelwa ekuguqulweni kobume bukaKristu.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.
“UMoses phezu kwentaba yenguquko wayelingqina loloyiso lukaKristu phezu kwesono nokufa. Wayemele abo baya kuphuma engcwabeni ekuvukeni kwamalungisa. U-Eliya, owayethatyathelwe ezulwini engakhange abone ukufa, wayemele abo baya kuba besaphila emhlabeni ekubuyeni kwesibini kukaKristu, nabaya ‘kutshintshwa, ngesiquphe, ngokuqhwanyaza kweliso, ngesandi sokugqibela sexilongo;’ xa ‘oku kufayo kuya kunxiba ukungafi,’ kwaye ‘oku konakalayo kuya kunxiba ukungonakali.’ 1 Korinte 15:51–53. UYesu wayambathiswe ukukhanya kwezulu, njengoko aya kubonakala xa esiza ‘okwesibini, engenasono, esenzela usindiso.’ Kuba uya kuza ‘esezibukweni zikaYise neengelosi ezingcwele.’ Hebhere 9:28; Marko 8:38. Isithembiso soMsindisi kubafundi sasizalisekile ngoku. Entabeni ubukumkani bozuko obuzayo babonakaliswa ngomfanekiso omncinane,—uKristu uKumkani, uMoses engummeli wabangcwele abavusiweyo, no-Eliya engowabamkelwe baguqulelwa ezulwini bengakhange bafe.” The Desire of Ages, 421.
Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.
UEliya, ongazange afe, umele ikhulu elinamashumi amane anesine amawaka abangafiyo, yaye uMoses umele abo bafa ngokwenene. Kwiintsuku zokugqibela ezo ndidi zimbini zimelwe kwisiTyhilelo isahluko sesixhenxe, njengekhulu elinamashumi amane anesine amawaka kunye nesihlwele esikhulu. Xa kuvulwa itywina lesihlanu kwisiTyhilelo isahluko sesithandathu, abo babulawa bubupapa ngexesha lamaXesha Obumnyama banikwa iingubo ezimhlophe.
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
“‘Yaye xa yalivulayo itywina lesihlanu, ndabona phantsi kwesibingelelo imiphefumlo yabo babebulewe ngenxa yelizwi likaThixo, nangenxa yobungqina ababebubambile: baza bakhala ngezwi elikhulu, besithi, Koda kube nini na, Nkosi, Engcwele neNyanisekileyo, ungagwebi, ungaphindezeleli igazi lethu kwabo bahleli emhlabeni? Kwaza kwanikwa ngamnye kubo iingubo ezimhlophe [Bavakaliswa benyulu, bengcwele]; kwaza kwathiwa kubo mabaphumle okwethutyana nje, bade bazaliseke nabo abakhonzi kunye nabo abazalwana babo, abaza kubulawa njengabo’ [ISityhilelo 6:9–11]. Apha kwakuboniswe uYohane imiboniso eyayingeyiyo eyenene ngelo xesha, koko yayikokwakuya kubakho kwithuba elizayo.” Manuscript Releases, volume 20, 197.
The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.
Abafeli-nkolo bayabuza ukuba uThixo uya kuphindezela nini ukubulawa kwabo. Umfeli-nkolo wayenokholo lukaYesu ngaphambi kokuba abulawe, kuba yayikukubonakaliswa kwaloo nkolo kanye okwabangela ukuba upopu ambulale. Izambatho ezimhlophe zimela ubulungisa bukaKristu, kodwa izambatho ezimhlophe ezanikwa le miphefumlo eyayibulewe, zanikwa yona emva kokufela kwayo ukholo. Ezo zambatho zingumqondiso wokufela ukholo, hayi nje ubulungisa bukaKristu kuphela. Umfeli-nkolo unesambatho sobulungisa bukaKristu ngaphambi kokuba abulawe. Isihlwele esikhulu esikwiSityhilelo sesixhenxe sinikwa izambatho ezimhlophe, ngaloo ndlela simela abo bafa ngexesha lokuphalala kwegazi oluzayo lomthetho weCawa. Ngaloo ndlela abalikhulu elinamashumi amane anesine amawaka bamelwa nguEliya, yaye abathembekileyo abafela eNkosini bamelwa nguMoses entabeni yokuguqulwa kobuso.
The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.
Abalikhulu nekhulu elinamashumi amane anesine amawaka sisizukulwana esingafiyo, yaye sisizukulwana uKristu abhekisa kuso esisaphila ngexesha amazulu nomhlaba kudlula, kuLuka isahluko samashumi amabini ananye.
We will continue this study in the next article.
Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.
“The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.
“Ukubulawa kukaAbheli kwaba ngumzekelo wokuqala wobutshaba uThixo awayebhengeze ukuba buya kubakho phakathi kwenyoka nenzala yomfazi—phakathi kukaSathana nabalandeli bakhe noKristu nabalandeli baKhe. Ngesono somntu, uSathana wayefumene ulawulo phezu koluntu; kodwa uKristu wayeya kubenza bakwazi ukulahla idyokhwe yakhe. Nanini na, ngokholo kwiMvana kaThixo, umphefumlo ulahla inkonzo yesono, umsindo kaSathana uyavutha. Ubomi obungcwele bukaAbheli baba bubungqina obuchasene nesimangalo sikaSathana sokuba akunakwenzeka ukuba umntu awugcine umthetho kaThixo. Xa uKayin, eqhutywa ngumoya wongendawo, wabona ukuba akanako ukulawula uAbheli, waba nomsindo omkhulu kangangokuba wabutshabalalisa ubomi bakhe. Kwaye naphi na apho kukho nabaphi na abaya kuma bekhusela ubulungisa bomthetho kaThixo, kwalo kwa umoya uya kubonakaliswa ngokuchasene nabo. Ngulo umoya othe kuzo zonke izizukulwana wamisa isibonda waza wavutha iingqumba zokutshisa ngenxa yabafundi bakaKristu. Kodwa iinkohlakalo eziqokelelwe phezu komlandeli kaYesu ziphehlelelwa nguSathana nemikhosi yakhe ngenxa yokuba bengenako ukumanyanzela ukuba azithobe kulawulo lwabo. Ngumsindo wotshaba oloyisiweyo. Wonke umfel’ ukholo kaYesu wafa engumoyisi. Utsho umprofeti ukuthi, “Bamoyisa yena [‘laa nyoka indala, ekuthiwa nguMtyholi, noSathana’] ngegazi leMvana, nangelizwi lobungqina babo; ababulangazelelanga ubomi babo kwada kwasa ekufeni.” ISityhilelo 12:11, 9.” Oobawo nooProfeti, 77.