The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.
Indlela evunywe nguThixo ichazwe ngokuthe ngqo kuIsaya izahluko zamashumi amabini anesibhozo nezamashumi amabini anesithoba, apho le ndlela imelwe ngokuthi “umgca phezu komgca.” NgoSeptemba 11, 2001 ingelosi enamandla yeSityhilelo seshumi elinesibhozo yehla, yaza ngokwenza oko yaphinda ukuhla eyayikwenze ngoAgasti 11, 1840. Kuzo zombini ezi meko, emva kokuhla kwayo, iBhabhiloni yachazwa njengewile, kwaza kwenziwa ubizo, yaye kungekudala kuya kuphinda kwenziwe, lokuba abo baseselunxulumeni lwayo baphume kulo. Kuzo zombini ezi meko, isiganeko esasizalisekisa isiprofeto saba nefuthe ehlabathini lonke, kuba njengoko umyalezo wengelosi yokuqala wathwalwa wasiwa “kwisikhululo ngasinye sovangelo ehlabathini” ngo-1840, nehlabathi liphela lachaphazeleka laza lasiqonda isiganeko sangoSeptemba 11, 2001. Isiprofeto esazalisekiswa ngoAgasti 11, 1840 sasisisiprofeto esachaza ukubekwa kwesithintelo phezu kobuSilamsi beshwangusha lesibini, yaye ngokukhawuleza emva koSeptemba 11, 2001 kwabekwa isithintelo phezu kobuSilamsi beshwangusha lesithathu.
August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.
Umhla we-11 Agasti 1840 umele ukuxhotyiswa kwesigidimi esatyhilwayo ngexesha lesiphelo ngowe-1798, yaye umhla we-11 Septemba 2001 umele ukuxhotyiswa kwesigidimi esatyhilwayo ngexesha lesiphelo ngowe-1989. Umgaqo oyintloko wentshukumo yengelosi yokuqala waqinisekiswa ngomhla we-11 Agasti 1840, yaye loo mgaqo wawungumgaqo wosuku lonyaka omnye. Umgaqo oyintloko wentshukumo yengelosi yesithathu waqinisekiswa ngomhla we-11 Septemba 2001. Lo mgaqo kukuba inyaniso imiselwa ngokuziswa “umgca phezu komgca,” kubonakaliswa ukuba isiphelo sifanekiswa sisiqalo, nokuba imbali iyaziphinda. Isiganeko sobuprofeti sango-11 Septemba 2001 asimiselwa kuphela ngamazwi angqalileyo kaSister White, kodwa, okubaluleke ngakumbi, yinyaniso yokuba iziganeko zahambelana ngokugqibeleleyo nolo phawu lwendlela lunye kwimbali yamaMillerite. Okwavunywayo ngesiganeko sango-11 Agasti 1840 kwakungekuko kakhulu ukuzaliseka kwesiprofeto, njengokuba kwakukuvakala kokuchaneka kwendlela yokusebenza eyayamkelwe nguMiller nabalingane bakhe.
“The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.
“Eso siganeko sazalisekisa kanye loo siprofeto. Yakuba yaziwa loo nto, izihlwele ezininzi zaqiniseka ngokuchaneka kwemigaqo yokutolikwa kwesiprofeto eyayamkelwe nguMiller namaqabane akhe, yaye intshukumo yokulindela ukuza kukaKristu yanikwa amandla amangalisayo. Amadoda emfundo nesikhundla amanyana noMiller, kokubini ekushumayeleni nasekupapasheni iimbono zakhe, yaye ukusukela ngowe-1840 ukuya kowe-1844 umsebenzi wanwenwela ngokukhawuleza.” The Great Controversy, 335.
On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.
Ngomhla we-11 kuSeptemba 2001, xa imvula yasemva yaqalisa ukulinganiswa, “ingxoxo-mpikiswano” yayinjalo, kwaye isenjalo, malunga nendlela yokusebenza eyinyaniso okanye eyobuxoki. Iziprofeto zentshukumo yamaMillerite zibekwe ngokucacileyo kuzo zombini iitshathi zika-1843 nezika-1850, ezixhaswa nguDade White njengokuba zayilwa yiNkosi, kwananjengokuba ziyinzaliseko kaHabakuki isahluko sesibini. Isigidimi samaMillerite esaveliswa “ngemigaqo yokutolikwa kweziprofeto eyamkelwa nguMiller namaqabane akhe, kwaye” esasemva koko savelisa “amandla amangalisayo” awaxhobisa isigidimi sokuDanduluka kwasezinzulwini zobusuku, sasimelwe kwezo tshathi zimbini ezingcwele. Iziprofeto ezazimelwe kwezo tshathi zimbini zingcwele zachongwa zaza zamiselwa yimigaqo kaMiller yeziprofeto. Ezo tshathi zaba yinzaliseko yomyalelo okuHabakuki wokuba iziprofeto ezazimiselwe yindlela yokusebenza kaMiller zimelwe ngamehlo phezu “kweetafile,” kwisininzi. UHabakuki isahluko sesibini uchonga, yaye uqhagamshelene ngokuthe ngqo, “nengxoxo-mpikiswano” kaIsaya isahluko samashumi amabini anesixhenxe.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Ndiya kuma phezu komlindo wam, ndizimise phezu kwenqaba, ndize ndiphaphele ukubona oko aya kuthetha kum, nokuba ndiya kuthini na xa ndohlwaywa. Habhakuki 2:1.
The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.
Igama elithi “reproved” kule ndinyana lithetha ukuthi ‘kwaxoxwa naye.’ UHabakuki, emele bobabini abalindi bentshukumo yesithunywa sokuqala nesesithathu, wayeza kuxoxwa naye, yaye wayenqwenela ukuqonda into awayemele ayiphendule xa impikiswano iqala. Impendulo kwimbali yesithunywa sokuqala yaba kukuveliswa kweetshathi ezimbini ezingcwele, yaye impendulo kwimbali yentshukumo yesithunywa sesithathu yaba kukuveliswa koludwe lwesiprofeto olunesihloko esithi, Habakkuk’s Two Tables. Iitshathi nolu luhlu zakhiwa phezu kwendlela emelweyo kwimbali nganye kwezo zimbini. KuHabakuki, le ndlela imele oko abalindi bakusebenzisayo ukumisela isigidimi, yaye ikwachaza umba “oxoxwayo,” othi ke wona, emva koko, uvelise iindidi ezimbini zabakhonzi.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Ndiya kuma ekugadweni kwam, ndizibeke phezu kwenqaba, ndikhangele ukubona oko aya kukuthetha kum, noko ndiya kukuphendula xa ndohlwaywa. Waza uYehova wandiphendula, wathi, Bhala umbono, uwenze ucace emacwecweni, ukuze afunde ebaleka. Kuba umbono usesele wenzelwe ixesha elimisiweyo, kodwa ekupheleni uya kuthetha, ungaxoki; nokuba uyalibala, mlinde; kuba uya kuza inene, akayi kulibala. Yabona, umphefumlo wakhe oziphakamisayo awuthe tye ngaphakathi kuye; kodwa olilungisa uya kuphila ngokholo lwakhe. Habhakuki 2:1–4.
One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.
Olunye udidi lugwetyelwa ngokholo, kanti olunye udidi luphakanyisiwe emphefumlweni, njengoko kumelwe ngumFarisi noMqokeleli werhafu. AbaFarisi bathembela kwindlela eyayisekelwe kwisithethe nakwisiko, yaye umFarisi wayekwamele nenkqubo yonqulo eyayigcina ulawulo phezu komhlambi wayo ngokuphumeza inkqubo yoluhlu-migangatho eyayilawulwa ngabo babesithi bangabantu abanyuliweyo bakaThixo, nabakhuseli benyaniso, kodwa abathi ekugqibeleni bathabatha inxaxheba ekubethelelweni kweNyaniso emnqamlezweni. “Ingxoxo” yesiprofeto kaIsaya isahluko samashumi amabini anesixhenxe imalunga nendlela yenene neyamanga yebhayibhile. Abachasayo kule “ngxoxo” ngabo balandela indlela kaEliya yaloo xesha, kwakunye nenkqubo ekudala yasekwa yeengcali zetheyoloji, emelwe yiSanhedrin ngexesha likaKristu.
Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.
Isahluko samashumi amabini anesixhenxe sibonisa ukuba “ingxoxo” iqala xa “ebamba,” okanye xa uThixo ethintela “umoya wakhe onamandla,” “ngomhla womoya wasempuma.” “Ngomlinganiso, xa ikhupha, uya kuxoxa nayo: ubamba umoya wakhe onamandla ngomhla womoya wasempuma. Ngenxa yoko ke, ubugwenxa bukaYakobi buya kuhlanjululwa.” Igama elithi “kuhlanjululwa” lithetha ukuhlawulelwa, yaye limela ukucinywa kwesono emgwebeni wophando. Indlela ekuxoxwa ngayo ngayo, imela uvavanyo olufanele ukugqithwa, ukuba izono zabantu bakaThixo ziza kucinywa. Indlela kaEliya njengovavanyo imelwe kwimbali kaKristu, apho sele salunyukiswa kwangaphambili ukuba ngelo xesha, abo bawugatyayo umyalezo kaYohane uMbhaptizi (lowo uKristu wamchaza njengoEliya), babengenakuxhamla kwiimfundiso zikaYesu.
The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.
Isigidimi semvula yamva simelwe njengeemfundiso zikaYesu, kuba Yena uliLizwi, yaye ngaphezu koko, imvula yamva imelwe “njengokuvuseleleka”, okuchazwa ngokuthi “bubukho beNkosi”.
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 Christ, which before was preached unto you. Acts 3:19, 20.
Ngoko ke guqukani, nibuyele kuThixo, ukuze izono zenu zicinywe, ukuze kufike amaxesha okuphumla evela ebusweni beNkosi; yaye Yena uya kuthumela uYesu Kristu, lowo wanishunyayelwayo ngenxa engaphambili. IZenzo 3:19, 20.
Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.
USisi White uchaza ukuba ingelosi eyehla kwiSityhilelo isahluko seshumi, ngomhla we-11 kuAgasti 1840, “yayingengomnye ngaphandle kukaYesu Kristu.” Ngoko ke ingelosi eyehla ngomhla we-11 kuSeptemba 2001, nayo “yayingengomnye ngaphandle kukaYesu Kristu.” Ukuhla kwaKhe kuzo zombini ezi mbaliso zembali kuchaza ukuqala “kwempikiswano” yesiprofeto malunga nendlela eyinyani okanye eyobuxoki, kuba loo nto imelwe yincwadi esesandleni saKhe awayalelwa ukuba bayidle abantu bakaThixo. Xa wayeseGalili, uYesu wafundisa abafundi ukuba mabayidle inyama yaKhe baze basele negazi laKhe, kuba apho wabanga ukuba wayesisonka esehla sivela ezulwini. Walahlekelwa ngabafundi abaninzi apho kunakuyo nayiphi na enye indawo yobulungiseleli baKhe, yaye abo bahambayo abazange baphinde babuye. Abo bahambayo benjenjalo kuba bakhetha ukuhlalutya iimfundiso zaKhe ngendlela yobuxoki yokuthabatha amazwi aKhe ngokwengqiqo yawo yokoqobo, endaweni yokuwasebenzisa ngengqiqo echanileyo yokomoya. “Impikiswano” kaIsaya amashumi amabini anesixhenxe, yindlela yokuphawula yesiprofeto enamangqina aliqela okumisa ukuba imela inkqubo esekiweyo, ebangwa, yokuhlalutya iBhayibhile ekungqubaneni nendlela emelwe ngumthunywa kaEliya.
It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.
Iphawula umqondiso wendawo ethile ekudluleni ngokulandelelana komnqophiso wangaphambili nabantu bakaThixo abanyuliweyo, kwanokuqala kobudlelane bomnqophiso nabo “ababe ngaphambili bengengobantu bakaThixo.” “Ingxoxo,” okona kubaluleke ngakumbi, imela ukuqala kwexesha eliphela ngomthetho weCawa osondela ngokukhawuleza. UAlfa no-Omega usoloko emela isiphelo kunye nesiqalo, yaye ngokwenjenjalo kwa loo “ngxoxo” iba ngumfuziselo wesinye sezono zoobawo bethu, esimele ukuvunywa nokuvakaliswa, ukuze kuzalisekiswe umthandazo weLevitikus amashumi amabini anesithandathu.
Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour.”
Umthandazo kaDaniyeli wesahluko sesithoba umele umthandazo omele ukunikelwa ekupheleni kweentsuku ezintathu nesiqingatha zesAmbulo ishumi elinanye. Elo xesha limelwe kuIsaya amashumi amabini anesixhenxe njengexesha apho “isixeko esinqatyisiweyo siya kuba sisiphanzela, nendawo yokuhlala ishiywe, ize ishiywe njengentlango: apho ithole liya kudla khona, apho liya kulala khona, lize ligqibe amasebe ayo. Xa amasetyana ayo ebunile, aya kuqhawulwa: abafazi bayeza, bawatshise ngomlilo: kuba ngabantu abangenakuqonda: ngoko lowo wabenzayo akayi kuba nanceba kubo, nalowo wababumbayo akayi kubabonisa bubele.”
The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.
Amangqina amabini aboniswa “engenanceba,” kuba avakalisa uqikelelo lobuxoki olwangenisa ixesha “lasentlango” leentsuku ezintathu nesiqingatha. Emva koko aba “ngabantu abangenakuqonda,” nangona ngaphambili babesakuba “sisixeko esinqatyisiweyo.” Eso sixeko ke saba “yinkangala” nendawo “yokuhlala” “eshiyiweyo.” Saba ngamathambo awomileyo abafileyo alele esitalatweni sesixeko saseSodom naseYiputa. Xa abafileyo besithiwa mabavuke, ke bavavanywa zizono zooyise babo, nto leyo equka “impikiswano” ekuqaleni kwexesha eliqala ngokuxhotyiswa komyalezo wokuqala lize liphele ngokufika komyalezo wesithathu. Impikiswano yeyokuba kwamkelwe okanye kwaliwe indlela yokusebenza emelwe nguEliya kwimbali yabo. Ngowe-1863, ooyise be-Adventism bawugatya umyalezo “wamaxesha asixhenxe” kaMoses, owawuziswe nguEliya.
Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.
Ukuqala ngoJulayi ka-2023, amasebe omileyo kaIsaya amashumi amabini anesixhenxe amelwe kukugqiba enoba aya kuziphinda kusini na izono zebandla laseGalili, nembali ka-1863, kwakunye nembali kaSeptemba 11, 2001. Ukwala indlela yokusebenza emelwe nguHabakuki isahluko sesibini, noIsaya amashumi amabini anesixhenxe, kwanangoEliya, uYohane umBhaptizi noWilliam Miller, kukuphinda izono zoobawo bethu, endaweni yokuxhamla ngemizekeliso engcwele eyabhalwayo ngenxa yabo abo bafikelwe ziziphelo zehlabathi.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.
Ke kaloku zonke ezi zinto zabehlela bona zaba yimizekelo; zaye zabhalelwa ukulumkisa thina, esifikelwe ziziphelo zehlabathi. Ngenxa yoko, lowo ucinga ukuba umi makalumke, hleze awe. Akukho sihendo sinibambileyo esingesiso esiqhelekileyo ebantwini; kodwa uThixo uthembekile, ongayi kuvuma ukuba nihendwe ngaphezu kwamandla enu; koko uya kuthi, kunye nesihendo eso, enze nendlela yokuphuma, ukuze nikwazi ukusinyamezela. Ngenxa yoko, zintanda zam, zibalekeleni izithixo. Ndithetha njengabathetha kwabaziingqondi; zigwebeni ngokwenu endikuthethayo. 1 Korinte 10:11–15.
The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!
Indlela engcwele yokusebenza imisa isigidimi soKhwelo Lwasezinzulwini zobusuku, esisesona sigidimi semvula yokugqibela. Eso sigidimi, xa sidliwa ngokwasemoyeni, sivelisa amava ahambelanayo ngokuqinisekileyo njengoko ukutya kukaDaniyeli namadoda amathathu axabisekileyo kokudla kwemifuno kwavelisa inkangeleko entle nengqindilili ngakumbi. Kodwa kuHabakuki isahluko sesibini, isikhubekiso kwabo balahla umnikelo wokugwetyelwa ngokholo, likratshi elibathintelayo ekulandeleni ukuze bamazi uYehova. Ukuba likho nanini na ixesha apho abantu bakaThixo bengenako ukuhlehlisa umsebenzi wokwamkela indlela yokusebenza eyinyaniso, nokudla isigidimi esivela esandleni sengelosi, kungoku!
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Asimele silinde imvula yamva. Iza kuza phezu kwabo bonke abaya kuqonda baze bazisebenzisele umbethe nezihlambi zobabalo eziwela phezu kwethu. Xa siqokelela amaqhekeza okukhanya, xa siyixabisa inceba eqinisekileyo kaThixo, othanda ukuba simthembe Yena, ngoko ke zonke izithembiso ziya kuzaliseka. ‘Kuba njengokuba umhlaba uhlumisa intshula yawo, nanjengoko umyezo uhlumisa izinto ezihlwayelwe kuwo; ngokunjalo iNkosi uYehova iya kuhlumisa ubulungisa nendumiso phambi kweentlanga zonke.’ Isaya 61:11. Umhlaba uphela umele ukuzaliswa bubuqaqawuli bukaThixo.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.
ILizwi likaThixo lesiprofeto lichaze ukuba xa izakhiwo ezinkulu zesiXeko saseNew York ziwiswa phantsi, ingelosi yeSityhilelo seshumi elinesibhozo iya kuhla, yaye “iSityhilelo seshumi elinesibhozo, iindinyana zokuqala ukuya kwesesithathu ziya kuzaliseka.” UIsaya amashumi amabini anesixhenxe uchaza elo xesha njengalo “umhla womoya wasempuma,” yaye lilo ixesha xa “umoya onamandla” uthintelwa. “Ngomlinganiselo, xa ihluma, uya kubambana nayo; uwuthintela umoya wakhe onamandla ngemini yomoya wasempuma.” USista White uchaza elo xesha linye kanye.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ngelo xesha, ngoxa umsebenzi wosindiso usondela ekupheleni, inkxwaleko iya kube isiza phezu komhlaba, yaye iintlanga ziya kuba nomsindo, kodwa zibanjwe ukuze zingawuthinteli umsebenzi wengelosi yesithathu. Ngelo xesha ‘imvula yasemva kwexesha,’ okanye ukuhlaziyeka okuvela ebusweni beNkosi, iya kuza, ukunika amandla ilizwi elikhulu lengelosi yesithathu, nokulungiselela abangcwele ukuba beme ngeli xesha xa izibetho ezisixhenxe zokugqibela ziya kuthululwa.” Early Writings, 85.
The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.
Amandla acaphukisa iintlanga afika xa imvula yamva yaqalisa ukuna. Kodwa kwakamsinya nje akuba loo mandla ecaphukisile iintlanga, athintelwa, kuba uIsaya wabhala ukuba “uyawuthintela umoya wakhe onamandla.” Umoya onamandla ngulo womoya wasempumalanga, yaye loo moya uyathintelwa xa imvula yamva iqalisa ukutshiza, nomsebenzi wosindiso usondela esiphelweni. Umsebenzi wokuvala wosindiso lixesha lokutywinwa. “Umgca phezu komgca,” loo moya onamandla, okanye wasempumalanga, uthintelwayo ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, nguye imimoya emine yesiTyhilelo isahluko sesixhenxe.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Kwaye emva kwezi zinto ndabona iingelosi ezine zimi kwiikona ezine zomhlaba, zibambe imimoya emine yomhlaba, ukuze kungavuthuzi moya emhlabeni, naselwandle, nakuwuphi na umthi. Ndaza ndabona enye ingelosi inyuka ivela empumalanga, inetywina loThixo ophilayo; yaza yakhala ngelizwi elikhulu kwezo ngelosi zine, ezanikwayo ukonakalisa umhlaba nolwandle, isithi, Musani ukuwonakalisa umhlaba, nolwandle, nemithi, side sibatywine ebunzi abakhonzi boThixo wethu. ISityhilelo 7:1–3.
The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.
Ukutywinwa kwekhulu elinamashumi amane anesine amawaka kwafanekiselwa kukungena kukaKristu ngokoyisa kwakhe eYerusalem. Apho uKristu, ekuphela kwexesha ebomini baKhe bonke, wakhwela phezu kwe-esile (umqondiso wobuSilamsi), yaye uLazaro wakhokela udwendwe olungena eYerusalem. USista White uchaza uLazaro njengomqondiso wetywina kuloo mbali.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Ekulibaziseni ukuza kuLazaro, uKristu wayenenjongo yenceba ngakubo abo babengamamkelanga. Walibala, ukuze ngokumvusa uLazaro kwabafileyo anike abantu bakhe abaneenkani, abangakholwayo, obunye ubungqina bokuba ngenene waye ‘luvuko, nobomi.’ Wayengathandi ukuncama lonke ithemba ngabantu, izimvu ezihlwempuzekileyo, ezibhadulayo zendlu kaSirayeli. Intliziyo yakhe yayiqhekeka ngenxa yokungaguquki kwabo. Ngenceba yakhe wayezimisele ukubanika obunye ubungqina bokuba wayenguMbuyiseli, Lowo kuphela owayenokuzisa ubomi nokungafi ekukhanyeni. Oku kwakufanele kube bubungqina ababingeleli babengenako ukubutolika gwenxa. Esi yayisisizathu sokulibazisa kwakhe ukuya eBhetani. Lo mmangaliso ubalaseleyo, ukuvuswa kukaLazaro, wawumele ukubeka itywina likaThixo emsebenzini wakhe nakwibango lakhe lobuthixo.” The Desire of Ages, 528, 529.
The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.
Ixesha lokulinda elaqala ngomhla we-18 kuJulayi 2020 limelwe kukulibaziseka kukaKristu ngaphambi kokuba avuse uLazaro. Ixesha lokulinda lesahluko seshumi elinanye seSityhilelo liphela ekupheleni kweentsuku ezintathu nesiqingatha. Ngelo xesha laa mangqina mabini ayelala efile esitratweni. Kwaye njengokuba uLazaro wayeza kuvuswa emva kwexesha lokulinda, kwangokunjalo ayenjalo namangqina amabini kaYohane. Xa sele evusiwe akhokela umngcelele ongena eYerusalem, emela “itywina likaThixo,” kunye “nommangaliso osisithsaba” onikela ubungqina bobuThixo bukaKristu. Uvuko luchaza isiphelo sokutywinwa kwekhulu elinamashumi amane anesine amawaka, okwenzeka ngoxa imimoya emine, umoya wasempuma, umoya onamandla, owafikayo ngomhla we-11 kuSeptemba 2001, ibanjelwe ukuba ingavuthuzi.
In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.
Ngelo lithuba elingumthetho weCawa, loo mimoya iyakhululwa ukuze izise umgwebo wempindezelo phezu kwerhamncwa lomhlaba elikuSityhilelo seshumi elinesithathu. Ngoku sele iqala nokutyibilika phakathi kweminwe yezo zithunywa zine ziyithintelayo ngexesha lokutywinwa. Enye yezona nkcazo zinzulu kakhulu kwiMoya wesiProfeto ezinxulumene nomhla womoya wasempuma ifumaneka kwiTestimonies, umqulu wesithoba. Loo mqulu uqala amazwi aphefumlelweyo kwiphepha leshumi elinanye, ngoko ke ngokomfuziselo uqala ku-“nine-eleven”. Isihloko sesahluko sithi, “The Final Crisis”, kodwa ikwasisahluko sokuqala secandelo elinesihloko esithi, “For the Coming of the King”.
There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.
Akukho bungqina bokuba icandelo nesihloko sesahluko zaguqulwa ngabom ngabahleli abahlanganisa umqulu, ukanti ukuza kukaKumkani kuqondakala ngokulula njengokuza komyeni, okuthe emzekelisweni weentombi ezilishumi kwenzeka ngengxaki yasezinzulwini zobusuku eveliswa phakathi kweentombi bubukho okanye kukusilela kweoli ezityeni zazo. Ingxaki yasezinzulwini zobusuku esele ifika ngoku injengoko isihloko siyibonisa—yingxaki yokugqibela yeentombi ezilishumi. Kule ngxaki zibonakalisa ukuba zinayo na ioli, okanye azinayo. Ioli asiyiyo nje kuphela uMoya oyiNgcwele, ichazwa ngokuchanekileyo njengoMoya oyiNgcwele, kwananjengomyalezo ochanekileyo, kwananjengesimilo esichanekileyo.
The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.
Indlela echanekileyo imisela isigidimi esichanekileyo seSikhalo Sasezinzulwini Zobusuku, yaye eso sigidimi, sakuba samkelwe saza senziwa ngokwaso, sivelisa isimilo esichanekileyo. Eso similo, kwintlekele yokugqibela, sisimilo esamkela itywina likaThixo. Inkqubo yokutywina abantu bakaThixo yaqala ekufikeni komhla womoya wasempuma, ngomhla we-11 kuSeptemba, 2001. Isigidimi saloo xesha sasimele ngoko sidliwe. Ukuba kudliwe okanye kungadliwa kumelwe “yimpikiswano” kaIsaya, kwanakwimbuzo kaHabakuki yokuba abalindi mabaphendule ntoni kwimpikiswano. Ixesha lokulibala likaMateyu amashumi amabini anesihlanu nelikaHabakuki liphetha ngomfuziselo weendidi ezimbini zabakhonzi. Ixesha lokulibala, elimelwe ziintsuku ezintathu ezinesiqingatha kwiSityhilelo isahluko seshumi elinanye, seliphantse ukugqitywa.
That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.
Elo xesha lokulibaziseka likwabonakaliswa ekuqaleni kwesahluko kumqulu wesithoba, ngesicatshulwa esivela kumaHebhere, apho uPawulos ebeka ngamanye amazwi ivesi yesine yesahluko sesibini sikaHabakuki. Isalathiso sikaPawulos sibeka uHabakuki 2 ngaphakathi kwentshukumo yengelosi yesithathu, kuba kuloo mbali uKristu wangena eNdingekaziNgcwele, yaye kuloo mbali kwatyhilwa ukukhanya kobulungiseleli baKhe bobuPristi oMkhulu, yaye kuseNcwadini yamaHebhere apho uPawulos atyhilayo olona tyhilelo lucacileyo lobulungiseleli bukaKristu bobuPristi oMkhulu eLizwini likaThixo.
Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:
KwiHabakuki isahluko sesibini, kwintshukumo yengelosi yokuqala kwakungekekho kuqondwa intshukumo kaKristu yokungena eNtweleni eNgcwele Kakhulu, kuba oko akuzange kwenzeke de kwaba sekupheleni kokubhengezwa kweSikhalo sasezinzulwini zobusuku. Ixesha lokulibala elibhekiswa kulo nguPawulos, lulo ixesha lokulibala likaHabakuki nelikaMateyu, kodwa lulo ixesha lokulibala elaliza kuqalisa ngoJulayi 18, 2020. Ivesi yokugqibela kaHabakuki isahluko sesibini imele isiphelo seSikhalo sasezinzulwini zobusuku kwimbali yamaMillerite, nokufika kwengelosi yesithathu:
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Kodwa uYehova use tempileni yakhe engcwele; mawuthi cwaka wonke umhlaba phambi kwakhe. Habhakuki 2:20.
Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.
IMiBhalo, umqulu wesithoba, igxininisa, iqala kwiphepha leshumi elinanye (ithoba-eleshumi elinanye), umzekeliso weentombi ezilishumi, ixesha lokulibala nokunxibelelana kwalo noHabakuki noMateyu, kwakunye nengxaki yokugqibela noSeptemba 11, 2001, xa ingxoxo yesiprofeto yafikayo.
“Section 1—For the Coming of the King
“Icandelo 1—Ukulungiselela Ukuza koKumkani
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“‘Sekunjalo, kusekho umzuzwana nje omncinane, yaye Oza kuza uya kuza, engayi kulibala.’ Hebhere 10:37.
“The Last Crisis
“Ingxaki Yokugqibela
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
“Siphila kwixesha lesiphelo. Iimpawu zamaxesha, ezizaliseka ngokukhawuleza, zivakalisa ukuba ukuza kukaKristu kukufuphi kakhulu. Imihla esiphila kuyo inzulu yaye ibalulekile. UMoya kaThixo uyasuswa emhlabeni ngokuthe ngcembe, kodwa ngokuqinisekileyo. Izibetho nezigwebo sele ziqalisa ukuwela phezu kwabo baludelayo ubabalo lukaThixo. Iintlekele ezisemhlabeni naselwandle, imeko yoluntu engazinzanga, nezilumkiso zemfazwe, ziziziganeko ezoyikekayo. Zixela kwangaphambili iziganeko ezisondelayo zobukhulu obungathethekiyo.
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
“Amaziko obubi ayawahlanganisa amandla awo yaye ayazimanyanisa. Azomeleza ukulungiselela ingxaki enkulu yokugqibela. Kungekudala kuza kwenzeka iinguqu ezinkulu kwihlabathi lethu, yaye iintshukumo zokugqibela ziya kukhawuleza.”
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
“Imeko yezinto ehlabathini ibonisa ukuba amaxesha eenkathazo asondele kanye phezu kwethu. Amaphepha-ndaba emihla ngemihla azele zizalathiso zongquzulwano oloyikekayo kwixesha elisondeleyo. Ubuqweqwedisi obunesibindi buhlala busenzeka rhoqo. Uqhankqalazo luqhelekile. Ubusela nokubulala kwenziwa macala onke. Abantu abaphethwe ziidemon bathabatha ubomi bamadoda, babafazi, nabantwana abancinane. Abantu baye bathabatheka bububi, yaye zonke iintlobo zobubi ziyagqugqisa.
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.
“Utshaba luphumelele ekugqwetheni ubulungisa nasekuzaliseni iintliziyo zabantu ngumnqweno wokuzuza ngokuzingca.
“‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
“‘Ubulungisa bumi mgama; kuba inyaniso iwile esitratweni, nobulungisa abunakho ukungena.’ Isaya 59:14. Kwiidolophu ezinkulu kukho izihlwele zabantu abaphila ebuhlwempuzekeni nasekusweleni okukhulu, phantse bengenakutya, bengenandawo yokuhlala, bengenazambatho; kanti kwezo zixeko zikwanabo abo banokungaphezu kokunqwenelwa yintliziyo, abaphila ngobunewunewu, bechitha imali yabo kwizindlu ezihonjiswe ngokutyebileyo, ekuhombiseni imizimba yabo, okanye okubi nangakumbi, ekwaneliseni iinkanuko zenyama, etywaleni, ecubeni, nakwezinye izinto ezitshabalalisa amandla engqondo, ziphazamise ingqiqo, zize zihlazise umphefumlo. Izikhalo zoluntu olilambayo zinyukela phambi koThixo, lo gama ngazo zonke iintlobo zengcinezelo nokuxhaphaza abantu beqokelela ubutyebi obukhulu ngokugqithisileyo.”
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Ngesinye isihlandlo, xa ndandikwisiXeko saseNew York, ebusuku ndabizwa ukuba ndibone izakhiwo zinyuka umgangatho phezu komnye zisiya ezulwini. Ezi zakhiwo zazibhengezwe njengengangenwa ngumlilo, yaye zazakhiwe ukuze kuzukiswe abanini bazo nabazakha. Zaqhubeka zinyuka ziphakama ngakumbi nangakumbi ezi zakhiwo, yaye kuzo kwasetyenziswa izinto ezibiza kakhulu. Abo zazizezabo ezi zakhiwo babengazibuzi bathi: ‘Singamzukisa njani na uThixo ngcono kunako konke?’ INkosi yayingekho ezingqondweni zabo.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
Ndacinga ndathi: ‘Akwaba abo batyala imali yabo ngolu hlobo babenokuyibona indlela yabo njengoko uThixo eyibona! Baqokelela izakhiwo ezibukekayo, kodwa hayi indlela obubudenge ngayo emehlweni oMlawuli wendalo iphela ukucwangcisa nokuyila kwabo. Abafundi ngawo onke amandla entliziyo nengqondo indlela abanokuzukisa ngayo uThixo. Bayilibele le nto, uxanduva lokuqala lomntu.’
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Njengoko ezi zakhiwo zide kangaka zazakhiwa, abanini bazo bavuyayo ngekratshi elinomnqweno wokuziphakamisa kuba babenemali yokuyisebenzisa ekwaneliseni isiqu sabo nasekuvuseleleni umona kubamelwane babo. Inxalenye enkulu yemali ababeyityale ngaloo ndlela yayifunyenwe ngokucudisa, ngokucinezela amahlwempu kabuhlungu. Balibala ukuba ezulwini kugcinwa ingxelo yentengiselwano nganye yeshishini; intsebenziswano nganye engekho bulungisa, isenzo ngasinye sobuqhetseba, kubhaliwe apho. Ixesha liyeza xa ngobuqhetseba babo nangokudelela kwabo abantu baya kufikelela kwinqanaba iNkosi engayi kubavumela ukuba balidlule, yaye baya kufunda ukuba kukho umda ekunyamezelweni kukaYehova.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 11–13.
“Umboniso owalandelayo owadlula phambi kwam wawungowesilumkiso somlilo. Amadoda akhangela izakhiwo eziphakamileyo, ekwakusithiwa azinakubanjwa ngumlilo, aza athi: ‘Zikhuselekile ngokupheleleyo.’ Kodwa ezi zakhiwo zatshiswa zagqitywa ngokungathi zenziwe ngetela. Iinjini zokucima umlilo azikwazanga kwenza nto ukuthintela intshabalalo. Abacimi-mlilo abazange bakwazi ukuzisebenzisa iinjini.” Testimonies, volume 9, 11–13.
The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.
“Ingxoxo-mpikiswano” eyenzeka ngokuphathelele indlela yokusebenza ekuqalekeni kwexesha elimelwe nguDaniyeli isahluko sokuqala; kwangaxeshanye limelwe nguDaniyeli izahluko zokuqala ukuya kwesesithathu; kwanalo limelwe yimbali eqala ngoAgasti 11, 1840; kwanalo limelwe kwimbali kaYohane isahluko sesithandathu, ngexesha lentlekele yaseGalili; kwanalo limelwe yimbali kaSeptemba 11, 2001 (de kube nguJulayi 18, 2020), ngoku iyaphindwa, ingekho ngaphakathi kobu-Adventist ngokubanzi, koko iphakathi kwamathambo afileyo awomileyo avuswayo ekudiniweni kwawo “lilizwi” elidanduluka entlango.
We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.
Siza kuqalisa ukuqwalasela indlela yokusebenza eyiyo imvula yamva, njengoko imelwe kuIsaya izahluko ezingamashumi amabini anesibhozo nezingamashumi amabini anesithoba, kwinqaku lethu elilandelayo.
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. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.
Ndaza ndaliva izwi leNkosi lisithi, Ndiya kuthuma bani, ngubani na oya kusihambela? Ndaza ndathi, Nanku mna; ndithume. Yathi yona, Hamba, uthi kwaba bantu, Yivani okunene, kodwa ningaqondi; nibone okunene, kodwa ningaboni. Tyebisa intliziyo yaba bantu, wenze iindlebe zabo zibe nzima, uvale amehlo abo; hleze babone ngamehlo abo, beve ngeendlebe zabo, baqonde ngentliziyo yabo, baguquke, baphiliswe. Ndaza ndathi, Nkosi, koda kube nini na? Yaphendula yathi, Kude kube zizixeko zingamanxuwa, kungekho mmi kuzo, nezindlu zingabi namntu, nelizwe libe yinkangala kwaphela, INkosi ibasuse abantu ibase kude, kubekho ukushiywa okukhulu phakathi kwelizwe. Kanti ke kusaya kubakho kulo isishumi, siphinde sibuye, sisadliwe: njengomthi weteribhinti, nanjengom-oki, osisiphunzi saso siseso, xa iwisa amagqabi awo: ngokunjalo imbewu engcwele iya kuba sisiphunzi saso. Isaya 6:8–13.