The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Uvavanyo lokugqibela lwesizukulwana samaMillerite, esasilelayo kwinkqubo yokuvavanywa, lwaqala ngowe-1856, ngokufika kokukhanya okwandisiweyo phezu “kwamaxesha asixhenxe” eLevitikus amashumi amabini anesithandathu. Ukusuka kowe-1856 ukuya kowe-1863 umyalezo waseLawodike waphawula ixesha lokugqibela kwisithuba sexesha esaqala ngokufika kwengelosi yesithathu ngomhla wama-22 ku-Oktobha, 1844. Eso sithuba sexesha simelwe ziivesi zeshumi elinesithathu ukuya kweleshumi elinesihlanu zesahluko seshumi elinanye sikaDaniyeli.

That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.

Elo xesha ibonakaliswa kungekuphela nje zezo ndinyana, kodwa nangembali eyazizalisekisayo ezo ndinyana, kwanobungqina bendawo yasePanium, ekwayiKesareya Filipi. IKesareya Filipi yatyelelwa ngabom nguKristu kanye ngaphambi komnqamlezo, yaye umnqamlezo umele umthetho weCawa, omelwe yindinyana yeshumi elinesithandathu. Ngomhla wama-22 kuOktobha 1844 iNgonyama yesizwe sakwaYuda yachonga imfundiso yeSabatha ngokukhanya okukhethekileyo. Emva koko, ekupheleni kwaloo nkqubo yokuvavanywa, Wazisa ukwanda kolwazi ngokuphathelele “amaxesha asixhenxe,” yaye “amaxesha asixhenxe” eLevitikus amashumi amabini anesithandathu ayimfundiso yeSabatha. Ngumyalelo weSabatha wokuba umhlaba uphumle ongumfuziselo othe ngqo womyalelo weSabatha wokuba abantu baphumle. Isiprofeto sexesha seminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini kunye neminyaka engamawaka amabini anamakhulu amathathu saphela sobabini ngomhla wama-22 kuOktobha 1844.

The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.

Ixesha lokugqibela lenkqubo yokuvavanywa, ukususela ngowe-1856 ukuya kowe-1863, laba sisityhilelo esikhulu ngakumbi seSabatha, eyayibekwe ekukhanyeni okukhethekileyo ekuqaleni kwenkqubo yokutywinwa nokuvavanywa. Imbali emelwe kukuzaliseka kweendinyana zeshumi elinesithathu ukuya kweshumi elinesihlanu zikaDaniyeli ishumi elinanye imela ixesha lokuvavanywa apho itywina likaThixo licinezelwa ngonaphakade phezu kwamakhulu alikhulu anamashumi amane anesine amawaka. Kuloo mbali iintonga ezimbini zikaHezekile ziyadityaniswa. Ukudityaniswa kwezo ntonga zimbini kumele umanyano lobuThixo nobuntu, yaye imfundiso ekhanya ekukhanyeni okukhethekileyo kuloo mbali yimfundiso yokuzalwa kukaKristu enyameni.

For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.

Ngenxa yesi sizathu, xa uPetros wamchaza uKristu njengoNyana kaThixo eKesareya Filipi, wayevuma ukuba uKristu, njengoNyana kaThixo, wayemela indalo yakhe ephindwe kabini yokuba enguNyana kaThixo onguThixo ngokwakhe, owayethabathe phezu kwakhe inyama yobuntu, waza ngokwenjenjalo waba nguNyana womntu.

“As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.

“Njengoko abafundi babephengulula iziprofeto ezazingqina ngoKristu, baziswa kunxulumano noButhixo, baza bafunda ngaye Yena owayenyukele ezulwini ukuze agqibe umsebenzi awayewuqalile emhlabeni. Bayiqonda into yokuba kuYe kwakuhlala ulwazi olwalungenakuqondwa nangowuphi na umntu, engenancedo lommeli wobuthixo. Babefuna uncedo lwaLowo ookumkani, abaprofeti, namadoda angamalungisa ababemxele kwangaphambili. Bemangalisiwe bafunda baza baphinda bafunda iinkcazo zesiprofeto zobuntu baKhe nomsebenzi waKhe. Babeyiqonde ngokungacacanga kangakanani na imiBhalo yesiprofeto! babecotha kangakanani na ekwamkeleni iinyaniso ezinkulu ezazingqina ngoKristu! Bekhangele kuYe ekuthotyweni kwaKhe, njengoko wayehamba engumntu phakathi kwabantu, babengayiqondanga imfihlelo yokwenziwa kwaKhe inyama, nesimo esimbaxa sobume baKhe. Amehlo abo ayebanjwe, ukuze bangabuqondi ngokupheleleyo ubuThixo kubuntu. Kodwa emva kokuba bekhanyiselwe nguMoya oyiNgcwele, hayi indlela abalangazelela ngayo ukumbona kwakhona, nokuzibeka ezinyaweni zaKhe!” The Desire of Ages, 507.

October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.

Ukusukela ngomhla wama-22 kuOktobha, 1844, kude kube ngu-1863, kumela ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Elo xesha laqalisa xa iSabatha yaphakanyiswayo njengenyaniso ekhethekileyo phakathi kweenyaniso ezininzi ezityhilwayo ngexesha lokutywinwa. Elo xesha laqalisa ukuvakala kwexilongo lesixhenxe, elichaza ixesha ekwakumele ukuba imfihlelo kaThixo igqitywe ngalo.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Kodwa ngemihla yelizwi lengelosi yesixhenxe, xa iya kuqalisa ukuvuthela, imfihlelo kaThixo iya kube igqityiwe, njengoko wayivakalisa kubakhonzi bakhe abaprofeti. ISityhilelo 10:7.

The seventh angel is also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.

Ingelosi yesixhenxe ikwangoyesithathu usizi, kuba ukutywinwa kwenzeka kwimbali ngexesha apho imfazwe yamaSilamsi isasebenza. Ukuba ubuAdventism bukaMiller babenyanisekile kwixesha elalandela u-Oktobha 22, 1844, ubuSilamsi obabuthintelwe ngo-Agasti 11, 1840, ngebukhululiwe.

“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 kodano olukhulu luka-1844, ayebambelele nkqi elukholweni lwawo aza aqhubeka emanyene kwinkqubela yokubonelela kukaThixo evulekileyo, emkela isigidimi sengweḷosi yesithathu aze ngamandla oMoya oyiNgcwele asivakalise ehlabathini, ngaba ayebeya kukubona ukusindisa kukaThixo, iNkosi ngeyasebenza ngamandla kunye nemizamo yawo, umsebenzi ngowube ugqityiwe, yaye uKristu ngowusele eze kudala ukuba amkele abantu baKhe kumvuzo wabo. Kodwa ngexesha lokuthandabuza nokungaqiniseki elalandela emva kodano, abaninzi kwababevakala ukubuya kukaKristu banikela ukholo lwabo.... Ngaloo ndlela umsebenzi wathintelwa, yaye ihlabathi lashiywa ebumnyameni. Ukuba wonke umzimba wama-Adventist wawumanyene phezu kwemithetho kaThixo nokholo lukaYesu, imbali yethu ngeyahluke ngokubanzi kangakanani na!” Evangelism, 695.

On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.

Ngomhla wama-22 ku-Oktobha, 1844, ixilongo lesixhenxe laqalisa ukuvakala, yaye nexilongo leNkululeko laqalisa ukuvakala.

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.

Uze uzibalele iisabatha zeminyaka ezisixhenxe, izihlandlo ezisixhenxe zeminyaka esixhenxe; yaye ixesha leesabatha ezisixhenxe zeminyaka liya kuba kuwe yiminyaka engamashumi amane anesithoba. Wothi ke uvuthele ixilongo leyubhile ngomhla weshumi wenyanga yesixhenxe; ngomhla wokucamagushela niya kulivuthela ixilongo kulo lonke ilizwe lenu. Noya kuyingcwalisa iminyaka yamashumi amahlanu, nivakalise inkululeko kulo lonke ilizwe kubo bonke abemi balo; iya kuba yiyubhile kuni; aze wonke umntu abuyele kwilifa lakhe, aze wonke umntu abuyele entsatsheni yakhe. Levitikus 25:8–10.

When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.

Xa liqala ixesha lokutywinwa kwabalikhulu elinamashumi amane anesine amawaka, kukho isigodlo esichaza ukuba imfazwe eyenziwe yi-Islam ifikile, kwakunye nesigodlo esivakalisa inkululeko kwabo babe ngamakhoboka esono. Esinye isigodlo sichaza imbali yangaphandle, size esinye simele amava angaphakathi abo bantu bomnqophiso beentsuku zokugqibela. Ubukhoboka babo buyasuswa xa ubuntu babo bunxulunyaniswa nobuThixo baKhe ngonaphakade. Umgca phezu komgca, ezo zigodlo zibini zisisigodlo esinye, kuba isigodlo seJubili sivuthelwa kuphela ngoMhla woCamagushelo, yaye uMhla woCamagushelo uqala xa kuvuthelwa isigodlo sesixhenxe seshwangusha sesithathu. Imfundiso eyayimele zozibini izigodlo kwintshukumo yamaMiller yayikukukhanya kweSabatha. Ukukhanya okumela zozibini iziGodlo kule mihla yokugqibela yimfundiso yokuzalwa kukaKristu enyameni. Umgca phezu komgca, iSabatha nemfundiso yokuzalwa kukaKristu enyameni ziyimfundiso enye.

Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.

Ukuvuma kukaPetros kwachaza uMesiya, kwanangoNyana kaThixo. UMesiya nguNyana kaThixo. UMesiya nguMdali omelwe yiSabatha.

“Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.

“UPawulos wayengazange ambone uKristu ngexesha wayehlala emhlabeni. Wayevile ngenene ngaye nangemisebenzi yakhe, kodwa wayengenakukholwa ukuba uMesiya othenjisiweyo, uMdali wawo onke amazwe, uMniki wazo zonke iintsikelelo, wayenokubonakala emhlabeni engumntu nje.” Sketches from the Life of Paul, 256.

The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.

ISabatha imchaza uMdali, yaye uMdali lowo yayinguKristu awamchazayo uPetros. UNyana kaThixo, awamchazayo uPetros, nguYe owazimanya nenyama yomntu ukuze abe nguNyana womntu. UNyana kaThixo umele ukuzalwa kukaKristu esenyameni.

“Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.

“UKristu wazisela amadoda nabafazi amandla okoyisa. Weza kulo mhlaba enesimo sobuntu, ukuze aphile engumntu phakathi kwabantu. Wathabatha phezu kwakhe izibophelelo zendalo yobuntu, ukuze avavanywe aze alingwe. Ebuntwini bakhe wayenesabelo kwindalo yobuthixo. Ekuzalweni kwakhe enyameni wafumana, ngengqiqo entsha, isihloko soNyana kaThixo. Ingelosi yathi kuMariya, ‘Amandla Osenyangweni aya kukugubungela: ngako oko nalo loo nto ingcwele iya kuzalwa nguwe iya kubizwa ngokuba nguNyana kaThixo’ (Luka 1:35). Ngelixa wayenguNyana womntu, waba nguNyana kaThixo ngengqiqo entsha. Ngoko ke wema kwihlabathi lethu—enguNyana kaThixo, ukanti enxulunyaniswe ngokuzalwa nohlanga loluntu.” Selected Messages, incwadi 1, 226.

At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.

ECesareya Filipi, uvumo lukaPetros olungamacala mabini lwamela ikhulu elinamashumi amane anesine amawaka aqondayo ukuba uYesu unguKristu, uNyana kaThixo, kwanemfundiso yeSabatha eyakhanyiselwa ngowama-1844, kunye nemfundiso yokwenziwa inyama eyamkelwayo ngemihla yokugqibela. Ukukhanya kwenyaniso engamacala mabini kuvulwa ekuqaleni nasekupheleni kwexesha lokutywinwa, njengoko kungqinwa yimbali yokutywinwa ukusuka kuOktobha 22, 1844 ukuya kowe-1863, kunye nembali yamazwi amabini eSityhilelo isahluko seshumi elinesibhozo.

In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.

Kokubini umgca wamaMillerite wenkqubo yokutywinwa, nomgca wesiprofeto wokutywinwa kwiSityhilelo seshumi elinesibhozo, kukho uvavanyo ekupheleni kanye kwexesha apho kudandalaziswa udidi olunye njengeentombi eziziziyatha, njengoko kwakunjalo ukusukela ngowe-1856 ukuya kowe-1863, yaye kudandalaziswa udidi oluthile njengeentombi ezizizilumko ukususela ngoJulayi 2023 kuse kude kube ngumthetho weCawa oza kufika kungekudala. Elo xesha lokugqibela lovavanyo liphinda isiqalo selo xesha. Kwangelo ngelosi lelahla ngoSeptemba 11, 2001 lafika njengoMikayeli ukuze libize abafileyo ebomini ngowama-2023, abanye kubomi obungunaphakade, abanye ekufeni okungunaphakade. Xa Wafikayo, Wakhokela abantu Bakhe wabuyisela kwiziseko. Abanye bayala ukuhamba kwiindlela zakudala, abanye bayahamba kwiindlela zakudala. Abanye bayasiphulaphula isandi sexilongo, abanye bayala ukuva.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Utsho uYehova ukuthi, Yimani ezindleleni, nibone, nibuze ngeendlela zamandulo, ukuba iphi na indlela elungileyo, nihambe kuyo, nize nifumane ukuphumla kwemiphefumlo yenu. Kodwa bathi bona, Asiyi kuhamba kuyo. Kananjalo ndimisile abalindi phezu kwenu, ndisithi, Phulaphulani isandi sexilongo. Kodwa bathi bona, Asiyi kuphulaphula. Yeremiya 6:16, 17.

The message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.

Isigidimi esimelwe lixilongo abalindi abalivuthelayo sinamacala amabini. Sisixilongo sesixhenxe sobuSilamsi kunye nesixilongo seJubili senkululeko. Sisisigidimi sendibaniselwano yoButhixo nobuntu, efezekiswa yimfihlelo yokwenziwa inyama, yaye leyo ivelisa isimilo esilungiselelwe itywina likaThixo, eliyiSabatha. Isigidimi, umsebenzi neemeko ezinxulumene nelo xesha lokugqibela lokutywinwa elaqala ngoJulayi 2023, kwiminyaka engamashumi amabini anesibini emva ko-2001, zimelwe ziindinyana zeshumi elinesithathu ukuya kweyeshumi elinesihlanu zikaDaniyeli isahluko seshumi elinanye, nangokutyelela kukaKristu eKesareya Filipi kuMateyu isahluko seshumi elinesithandathu.

In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.

Emzekelisweni weentombi ezilishumi zonke ezo ntombi zalala ngexesha lokulibala. UYesu waxelela abafundi baKhe ukuba uLazaro ulele.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.

Watsho ezi zinto; waza emva koko wathi kubo, Umhlobo wethu uLazaro ulele; kodwa mna ndiya kuye, ukuze ndimvuse ebuthongweni. Bathi ke abafundi bakhe, Nkosi, ukuba ulele, uya kuphila. Kambe ke uYesu wayethetha ngokufa kwakhe; kodwa bona bacinga ukuba uthetha ngokuphumla kobuthongo. Waza uYesu wathi kubo ngokucacileyo, ULazaro ufile. Yohane 11:10–14.

At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.

Ekupheleni kweentsuku ezingamashumi amabini ananye, uDaniyeli wabona umbono, yaye wayelele obuthongo obunzulu.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.

Kwaye mna Daniyeli ndedwa ndawubona umbono; kuba amadoda awayenam akawubonanga umbono; kodwa ukungcangcazela okukhulu kwabafikela, kangangokuba basaba baya kuzifihla. Ngenxa yoko ndasala ndedwa, ndawubona lo mbono mkhulu, akwabakho mandla ashiyekileyo kum; kuba ubuhle bam baphenduka ngaphakathi kum baba kukonakala, andaza andagcina mandla. Noko ndaliva ilizwi lamazwi akhe; yaye xa ndalivayo ilizwi lamazwi akhe, ndaba bubuthongo obunzulu ngobuso bam, ubuso bam bujolise emhlabeni. Daniyeli 10:7–9.

The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.

Amangqina amabini eSityhilelo isahluko seshumi elinanye, ayefile esitratweni iintsuku ezintathu ezinesiqingatha, yaye amathambo afileyo kaHezekile ayesentilini. NgoJulayi 18, 2020 ixesha lokulibazisa lokufa ngokomoya nokulala laziswa phezu kweentombi ezinyulu zentshukumo yengelosi yesithathu. Kwiminyaka emithathu kamva kwaqalisa inkqubo yokuvusa nokulungiselela abantu bakaThixo bemihla yokugqibela njengomqondiso wakhe nomkhosi wakhe onamandla. Ingelosi eyehla ngoJulayi 18, 2020 yatyhila inyaniso eyayitywiniwe, njengoko izithunywa zezulu zisoloko zisenza xa zisihla.

The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.

Inyaniso awayityhilulayo yayiyingamava exesha lokulibazisa nokudana kokuqala. Abantu bakaThixo bemihla yokugqibela ngelo xesha babesasazekile, yaye xa inkqubo yokubavusa yafika embalini, kwafuneka baqonde baze bavume ukuba babesasazekile nokuba babesexesheni lokulibazisa. Kwaza ngoko kwathunyelwa iingelosi ezininzi, okanye imiyalezo emininzi, ukuze kuqiniswe isigidimi sexesha lokulibazisa.

“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

“Kufuphi nokuphela kwesigidimi sengelosi yesibini, ndabona ukukhanya okukhulu kuvela ezulwini kukhanya phezu kwabantu bakaThixo. Imitha yoku kukhanya yabonakala iqaqambile njengelanga. Ndaza ndeva amazwi eengelosi ememelela esithi, ‘Yabonani, uMyeni uyeza; phumani niye kumhlangabeza!’”

“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’

“Esi yayisisikhalo saphakathi kobusuku, esasiza kunika amandla kwisigidimi sengwele yesibini. Iingelosi zathunywa zivela ezulwini ukuze zivuse abangcwele ababedimazekile zize zibalungiselele umsebenzi omkhulu owawuphambi kwabo. Awona madoda anetalente enkulu ayengengabo awokuqala ukufumana esi sigidimi. Iingelosi zathunywa kwabathobekileyo, abazinikeleyo, zaza zabanyanzela ukuba baphakamise isikhalo esithi, ‘Yabonani, uMyeni uyeza; phumani niye kumkhawulela!’ Abo babebekelwe esi sikhalo bakhawuleza, baza ngamandla kaMoya oyiNgcwele basivakalisa esi sigidimi, baza bavusa abazalwana babo ababedimazekile. Lo msebenzi awuzange ume kubulumko nasekufundeni kwabantu, kodwa emandleni kaThixo, yaye abangcwele baKhe abasivayo isikhalo babengenako ukusichasa. Abona babengabomoya kakhulu basamkela kuqala esi sigidimi, yaye abo babekhe bakhokela ngaphambili emsebenzini baba ngabokugqibela ukusamkela nokunceda ukwandisa isikhalo esithi, ‘Yabonani, uMyeni uyeza; phumani niye kumkhawulela!’”

“In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.

“Kuyo yonke imimandla yelizwe, kwanikelwa ukukhanya ngomyalezo wengelosi yesibini, yaye isikhalo sanyibilikisa iintliziyo zamawaka. Sahamba sisuka kwisixeko sisiya kwesinye, yaye sisuka kwidolophana sisiya kwenye, kwada abantu bakaThixo abalindileyo bavuswa ngokupheleleyo. Kwiicawa ezininzi umyalezo awuvunyelwanga ukuba unikelwe, yaye isihlwele esikhulu sabo babenobungqina obuphilayo sazishiya ezo cawa ziwileyo. Umsebenzi omkhulu wafezekiswa sisikhalo saphakathi kobusuku. Umyalezo wawuhlola iintliziyo, ukhokelela amakholwa ekubeni azifunele ngokwawo amava aphilayo. Ayekwazi ukuba ayengenakuxhomekeka omnye komnye.” Early Writings, 238.

The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

Ukufika komyalezo woKhalela phakathi kobusuku emzekelisweni kuchaza ixesha apho iindidi ezimbini zeentombi zibonakalalisa khona ukuba zinayo na ioli. Izilumko zineoli, eziziyatha azinayo. Umzekeliso wazaliseka ngomsebenzi kaSamuel Snow kwimbali yamaMillerite, yaye kuloo msebenzi umyalezo owawuziswa nguSnow waphuhliswa njengoko kubonisiwe ngamanqaku akhe kwiimpapasho zamaMillerite zaloo xesha. Emva koko, xa wafika entlanganisweni yenkampu yase-Exeter, eyayiqhubeka ukususela ngomhla we-12 ukuya kowe-17 ku-Agasti 1844, kukwamelwe ixesha elathiwela ekubeni abo babekuloo ntlanganiso bayishiye intlanganiso baza babhengeze umyalezo.

There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”

Kukho “inqaku elithile lexesha” apho isigidimi seSikhalo Saphakathi Kwamabili simiselwa ngokupheleleyo, yaye ngelo nqanaba, ngokusekelwe emzekelisweni, ixesha lobabalo liyavalwa phezu kweentombi. Elo “nqaku lexesha” landulelwa “lixesha elithile” apho isigidimi siphuhliswa khona. Ukususela ngoJulayi, 2023 isigidimi seSikhalo Saphakathi Kwamabili besiphuhliswa, yaye ngokungafaniyo nokuzaliseka kwamaMillerite, isigidimi sidluliselwe ehlabathini lonke kwangaphambili “kokuvalwa kwexesha lobabalo”. Xa ixesha lobabalo lavalwa ekupheleni kwentlanganiso yase-Exeter, isigidimi saya ngoko “kuyo yonke imimandla yelizwe,” yaye “kwanikwa ukukhanya phezu kwesigidimi sengelosi yesibini, yaye isikhalo sanyibilikisa iintliziyo zamawaka. Saya sisuka kwisixeko siye kwesinye, yaye sisuka kwilali siye kwenye, kwada abantu bakaThixo ababelindile bavuswa ngokupheleleyo.”

In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.

Kwimbali yethu yangoku, umyalezo owaqalisa ukupapashwa ngoJulayi ka-2023 ngoku ukwiilizwe ezilikhulu elinamashumi amabini ehlabathini lonke, yaye amanqaku amele ukukhula komyalezo weSikhalo Sasezinzulwini Zobusuku ayafumaneka ngeelwimi ezingaphezu kwamashumi amathandathu, yaye la manqaku anokufundwa okanye aphulaphulwe.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

ISityhilelo sikaYesu Kristu, awasinikwa nguThixo, ukuze abonise kubakhonzi bakhe izinto ezimele zenzeke kwakamsinyane; wasithumela, wasibonakalisa ngesithunywa sakhe kumnquli wakhe uYohane; owangqinayo ilizwi likaThixo, nobungqina bukaYesu Kristu, nazo zonke izinto awazibonayo. Unoyolo lowo ufundayo, nabo balivayo amazwi esi siprofeto, begcina izinto ezibhaliweyo kuso; ngokuba ixesha likufuphi. ISityhilelo 1:1–3.

The light of this message as represented with the articles has been accomplished in roughly six months by two persons.

Ukukhanya kwalo myalezo njengoko kumelwe ngala manqaku kuye kwafezekiswa kwisithuba esimalunga neenyanga ezintandathu ngabantu ababini.

“Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

“Ngaphandle kokuba abo banako ukunceda kwi — bavuswe baqonde uxanduva lwabo, abayi kuwubona umsebenzi kaThixo xa isikhalo esikhulu sengelosi yesithathu siya kuviwa. Xa ukukhanya kuphuma ukuze kukhanyisele ihlabathi, endaweni yokunyuka beze kunceda uYehova, baya kufuna ukuwubopha umsebenzi waKhe ukuze uhambelane neengcamango zabo ezimxinwa. Mandinixelele ukuba iNkosi iya kusebenza kulo msebenzi wokugqibela ngendlela engaphandle kakhulu kwesiqhelo sezinto, nangendlela eya kuba ngokuchasene naso nasiphi na isicwangciso somntu. Kuya kubakho phakathi kwethu abo baya kuhlala befuna ukulawula umsebenzi kaThixo, bade bayalele nokuba ngawaphi amanyathelo afanele ukuthathwa xa umsebenzi uqhubela phambili phantsi kolwalathiso lwengelosi edibana nengelosi yesithathu kumyalezo oza kunikelwa kwihlabathi. UThixo uya kusebenzisa iindlela namacebo ekuya kuthi ngawo kubonakale ukuba Yena uthabathe iintambo ezandleni zaKhe. Abasebenzi baya kumangaliswa ziindlela ezilula aya kuzisebenzisa ukuzisa nokugqibezela umsebenzi waKhe wobulungisa.” Testimonies to Ministers, 300.

The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.

INgonyama yesizwe sakwaYuda ngoku ibazise abantu bayo bemihla yokugqibela kwiindinyana zeshumi elinesithathu ukuya kweshumi elinesihlanu zikaDaniyeli ishumi elinanye, ivula imbali emelwe yimbali ka-200 BC ukuya ku-63 BC, kwanakwisahluko seshumi elinesithandathu sikaMateyu, nembali yokutyelela kukaKristu eKesareya Filipi. Zombini iziprofeto nembali yokuzaliseka kwazo ziyahambelana nelo candelo lencwadi kaDaniyeli elalitywinwe kwada kwangemihla yokugqibela. Iincwadi zikaDaniyeli neSityhilelo ziyincwadi enye, ngoko ke ngemihla yokugqibela, kanye ngaphambi kokuba livalwe ixesha lovavanyo, iSityhilelo sikaYesu Kristu siyatyhilwa, yaye eso Sityhilelo siquka elo candelo likaDaniyeli elinxulumene nemihla yokugqibela. Ixesha selisondele lokugqitywa kwentlanganiso yenkampu yase-Exeter.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Waza wathi kum, Musa ukuwatywina amazwi esiprofeto sale ncwadi; ngokuba ixesha likufuphi. Ongenalungisa, makenze okungenabulungisa nangakumbi; nongcolileyo, makangcole nangakumbi; nolilungisa, makenze ubulungisa nangakumbi; nongcwele, makangcwaliswe nangakumbi. ISityhilelo 22:10, 11.

We will continue this study in the next article.

Siza kuqhubekeka nesi sifundo kwinqaku elilandelayo.

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

Yabonani, imihla iyeza, itsho iNkosi uYehova, endiya kuthumela ngalo indlala ezweni; kungabi yindlala yesonka, kungabi lunxano lwamanzi, koko ibe yeyokuva amazwi kaYehova; baya kubhadula ukusuka elwandle baye elwandle, besuka entla bade baye empuma; baya kugxalathelana befuna ilizwi likaYehova, kodwa bangalifumani. Ngaloo mini iintombi ezintle namadodana aselula ziya kuphelelwa ngamandla ngenxa yonxano. Abo bafunga ngesono saseSamariya, bathi, Uthixo wakho, Dan, uyaphila; bathi, Indlela yaseBher-shebha iyaphila; bona baya kuwa, bangabi savuka kwakhona. Amosi 8:11–14.