The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.
Ukwanda kolwazi olwaveliswayo xa umbono woMlambo iUlai wavulwa ngowe-1798, lwavelisa inkqubo yokuvavanywa eyafikelela encotsheni yayo kwintshukumo yesiKhalo saMaphakathi koBusuku ngowe-1844. IsiKhalo saMaphakathi koBusuku semihla yokugqibela, esesivulwa ngoku, simelwe yile mbali, yaye siquka kanye ezo nyaniso zokuvavanya zale mbali, kuba umyalezo wesiKhalo saMaphakathi koBusuku osesivulwa ngoku kukubuyiselwa kwezijekulo zikaMiller.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“Iinyaniso esazifumanayo ngo-1841, ‘42, ‘43, nango-‘44 ngoku zimele ukufundwa nokuvakaliswa. Imiyalezo yeengelosi zokuqala, zesibini, neyesithathu iya kuthi kwixesha elizayo ivakaliswe ngezwi elikhulu. Iya kunikelwa ngokuzimisela okunzulu nangamandla oMoya.” Manuscript Releases, umqulu 15, 371.
The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.
Umxholo oyintloko wesigidimi sesiprofeto soKhwelo lwasezinzulwini zobusuku lwexesha lethu yindima yobuSilamsi beshwangusha lesithathu. Iintlekele ezintathu zobuSilamsi zonke zimelwe phezu kwamacwecwe amabini kaHabhakuki. Isigidimi soKhwelo lwasezinzulwini zobusuku semihla yokugqibela saqalisa ukutyhilwa ekudanisweni kukaJulayi 18, 2020, xa ixesha lokulinda lemihla yokugqibela lafikayo. Kanye njengokuba isigidimi soKhwelo lwasezinzulwini zobusuku kwimbali yamaMillerite sakhula ngokuqhubekayo, isigidimi semihla yokugqibela siphuhliswa ngokuthe ngcembe de sifike kwinqanaba elimelwe yintlanganiso yenkampu yaseExeter. Ngelo xesha iintombi zisenokuba zinayo ioli, okanye azinayo.
Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.
Isibhengezo sikaIsaya seshwangusha phezu kwamadoda agculelayo alawula abantu baseYerusalem, sibonisa ukuba umbono ube kubanxilayo bakwaEfrayim njengencwadi etywiniweyo. Kwesi siqendu sikaIsaya, umsebenzi wokuguqula umqondiso kaSathana ube ngumqondiso ongcwele, njengoko kuye kwenziwa kwimbali yobu-Adventist, umele ukuthatyathwa njengodongwe lombumbi. Lowo msebenzi wawukukumisela inkcazelo “yemihla ngemihla,” njengomqondiso kaKristu, kanti enyanisweni ingumqondiso kaSathana. Xa uDaniyeli wasebenzisa igama elithi “tamid” njengomqondiso wobuhedeni, walikhetha elo gama ngenjongo yomfuziselo, kuba elo gama lithetha “okuqhubekayo”.
There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.
Kukho amagunya amathathu akhokelela ihlabathi eArmagedon, yaye elokuqala kula magunya mathathu yinamba (ubuhedeni). Inamba yaqalisa imfazwe yayo nxamnye noThixo ezulwini. Inamba iyaqhubekeka naloo mfazwe de kube sekupheleni kweminyaka eliwaka yemilleniyam, xa ekugqibeleni itshatyalaliswa.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.
Xa ke yagqitywayo loo minyaka iliwaka, uSathana uya kukhululwa entolongweni yakhe, aphume aye kulahlekisa iintlanga ezisemagumbini omane omhlaba, uGogi noMagogi, ukuba azihlanganisele emfazweni; inani lazo linjengentlabathi yaselwandle. Zenyuka zaya kububanzi bomhlaba, zayarhangqa umkhosi wabangcwele nesixeko esintanda. Kwehla umlilo uphuma kuThixo ezulwini, wabagqiba. Kwaye umtyholi owabalahlekisayo waphoswa echibini lomlilo nesalfure, apho likhona irhamncwa nomprofeti wobuxoki; baya kuthuthunjiswa imini nobusuku ngonaphakade kanaphakade. ISityhilelo 20:7–10.
The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.
Irhamncwa (ubupopu), obungowesibini kumagunya amathathu akhokela ihlabathi eArmagedon, nomprofeti wobuxoki (iUnited States), owesithathu kula magunya mathathu, omabini avele embalini emva kwembali yomnqamlezo, yaye omabini atshatyalaliswa ekuBuyeni kweSibini kukaKristu.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Yaye yabanjwa irhamncwa, kwanaye umprofeti wobuxoki owayesenza imimangaliso phambi kwalo, awabakhohlisa ngayo abo babefumene uphawu lwerhamncwa, nabo babenqula umfanekiso walo. Bobabini baphoswa bephila echibini lomlilo ovutha ngesulfure. ISityhilelo 19:20.
When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.
Xa uDaniyeli wakhetha igama lesiHebhere elithi “tamid” (okuqhubekayo) njengomfuziselo wobuhedeni (uSathana), wakhetha igama elichaza ukuba nguSathana oye waqhubeka elwa noThixo ngamaxesha onke. La magunya mabini amanye asebenza kuphela emfazweni yawo nxamnye noThixo ngexesha elimiselweyo. Ukukhetha kukaDaniyeli igama elithi “tamid” (okuqhubekayo) kwakunenjongo, yaye kwakuchanekile.
As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:
Njengoko ibali likaIsaya leshwangusha phezu kwabo iNkosi eyabathululela umoya wobuthongo obunzulu, yaza yawavala amehlo abo, liqhubeka lisuka kwisahluko samashumi amabini anesibhozo lisiya kwisahluko samashumi amathathu, ubhala athi:
Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.
Hamba ngoku, ukubhale phambi kwabo etafileni, ukulibhale encwadini, ukuze kubekho ngenxa yamaxesha azayo ngonaphakade kanaphakade: Kuba aba ngabantu abavukelayo, abantwana abaxokayo, abantwana abangathandiyo ukuva umthetho kaYehova: abathi kubabona, Musani ukubona; nakubaprofeti, Musani ukusiprofetela izinto ezithe tye, sithetheleni izinto ezigudileyo, niprofete iinkohliso: Sukani endleleni, phambukani emendweni, menzeni oyiNgcwele kaSirayeli ayeke phambi kwethu. Ngenxa yoko utsho oyiNgcwele kaSirayeli ukuthi, Ngenxa yokuba nilidelela eli lizwi, nithembele ekucinezeleni nasekugwenxeni, nize nixhomekeke kuko: ngenxa yoko obu bugwenxa buya kuba kuni njengokudilika okulungele ukuwa, ukudumba kudonga oluphakamileyo, okuqhekeka kwalo kufika ngesiquphe, ngephanyazo. Yaye uya kulwaphula njengokwaphuka kwesitya sombumbi esityunyuziweyo; akayi kusisindisa: ukuze kungafunyanwa ekutyumkeni kwaso nesuntswana lokuthabatha umlilo eziko, nokukha amanzi emhadini. Kuba itsho iNkosi uYehova, oyiNgcwele kaSirayeli, ukuthi, Ekubuyeni nasekuphumleni niya kusindiswa; ekuzoleni nasekuthembeni kuya kuba ngamandla enu: kodwa anavuma. Isaya 30:8–15.
The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.
“Itafile” ebhaliweyo yimiqolo kaHabakuki isahluko sesibini, eyayenzelwe ukuze abo bayifundayo bakwazi “ukubaleka” basasaze isigidimi. “Incwadi” eyathi yenza “ingxelo” “ngetafile” nguHabakuki. “Itafile” ephuma “encwadini” kaHabakuki imela inkqubo yokuvavanywa etyhila “abantu abavukelayo, abantwana abaxokayo, abantwana abangavumiyo ukuva umthetho kaYehova.” “Abantu abavukelayo” abangavumiyo “ukuva” ngabo bakuYeremiya abangavumiyo ukuva isandi sexilongo somlindi.
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
Kananjalo ndamisela abalindi phezu kwenu, ndisithi, Phulaphulani isandi sexilongo. Ke bona bathi, Asiyi kuphulaphula. Yeremiya 6:17.
The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.
Abavukeli ngabo abo kwimbali kaIsaya, kwanakwimbali kaKristu, abangazange bavume ukuva.
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 6:9, 10.
Waza wathi, Hamba, uthi kwaba bantu, Nive okunene, kodwa ningaqondi; nibone okunene, kodwa ningazi. Yenza intliziyo yaba bantu ibe nkqumbileyo, uzidlebe zabo zibe nzima, uwavale amehlo abo; hleze babone ngamehlo abo, beve ngeendlebe zabo, baqonde ngentliziyo yabo, baguquke, baphiliswe. Isaya 6:9, 10.
Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.
Abavukeli abazizithulu bakaIsaya banako “ukuva,” kodwa aba “ve,” yaye ukwala kwabo “ukuva” kubonakalisa ukuba “abaqondi.” Ngabakhohlakeleyo bakaDaniyeli, abangabo neentombi ezizizidenge zikaMateyu, abangaluqondiyo ukwanda kolwazi olumelwe “etafileni” oluqatshelwe “encwadini” kaHabakuki. Ukuba abavukeli abazizithulu bakaIsaya bebeya kuva, babenokuguqulwa baze baphiliswe, kodwa intliziyo yabo ityebile, ngoko abanakuwuqonda umyalezo weSikhalo sasezinzulwini zobusuku. UYesu wanikela ubungqina besibini ngaba bavukeli bazizithulu.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 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 13:10–17.
Baza abafundi beza kuye, bathi kuye, Yini na ukuba uthethe nabo ngemizekeliso? Waphendula wathi kubo, Kungenxa yokuba nina nikuphiwe ukwazi iimfihlelo zobukumkani bamazulu, ke bona abanikwanga. Kuba lowo unako, uya kunikwa, aze abe nentabalala engakumbi; ke lowo ungenako, uya kuhluthwa kwanoko anako. Ngenxa yoko ndithetha kubo ngemizekeliso; ngokuba bebona ababoni, besiva abeva, yaye abaqondi. Kwaye kubo kuzaliseka isiprofeto sikaEsaya, esithi, Nokuva niya kuva, ningaqondi; nokubona niya kubona, ningaboni ngqiqweni; kuba intliziyo yaba bantu iye yatyeba, neendlebe zabo ziye zanzima ukuva, namehlo abo bawavale; hleze bakha babone ngamehlo abo, beve ngeendlebe zabo, baqonde ngentliziyo yabo, baguquke, ndibaphilise. Kodwa asikelelwe amehlo enu, ngokuba ayabona; neendlebe zenu, ngokuba ziyeva. Kuba inene ndithi kuni, baninzi abaprofeti namadoda angamalungisa ababenqwenela ukuzibona ezi zinto nizibonayo, kodwa abazibonanga; nokuva ezi zinto nizivayo, kodwa abazivanga. Mateyu 13:10–17.
The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.
Abalumkileyo bayayiqonda imfihlelo yemizekeliso, eyinyaniso emelweyo ngomgca phezu komgca. Abalumkileyo basikelelwe kuba bayabona baze beve, yaye abalumkileyo nabasikelelweyo bobabini bamelwe kuDaniyeli isahluko seshumi elinesibini. “Abalumkileyo” ngabo baqondayo (ngeentliziyo zabo) ukwanda kolwazi, okumelwe “yitafile” ethe yaqatshelwa “encwadini” kaHabhabhuki, yaye “abasikelelweyo” ngabo balindayo.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.
Wathi yena, Hamba ngendlela yakho, Daniyeli; kuba la mazwi avaliwe, atywiniwe kwada kwafika ixesha lesiphelo. Baninzi abaya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Kususela kwixesha lokususwa kombingelelo wemihla ngemihla, nokumiswa kwesikizi esenza incithakalo, kuya kubakho iwaka elinamakhulu amabini anamashumi asithoba eentsuku. Unoyolo lowo ulindayo, aze afikelele kwiintsuku eziliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu. Daniyeli 12:9–13.
The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.
AmaMillerites ayiqonda ngokuchanekileyo into yokuba iintsuku eziliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu zaqala xa ubuhedeni (“umnikelo wemihla ngemihla”) “basuswayo” ngonyaka wama-508. Intsikelelo yathembiswa kwabo babebelindile ngonyaka we-1843. Igama elithi “uza” kweso sicatshulwa lithetha ukuthi “uyachukumisa.” Unyaka we-1843 “wachukumisa” unyaka we-1844 ekupheleni kwawo. Xa unyaka we-1843 waphelayo, “ixesha lokulibaziseka” likaHabhakuki lafika, yaye kwabhengezwa intsikelelo phezu kwabo babelindile njengoko kwakuyalelwe “encwadini” eyakhankanya “amacwecwe.” “Incwadi” kaHabhakuki yayalela abo ukuba “balinde” umbono.
Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.
UDaniyeli uchonga imbali ka-1798 (ixesha lokuphela), xa incwadi yakhe yatyhilwayo, kwaza ngaloo xesha kwaveliswa inkqubo yokuvavanywa enezigaba ezithathu (bahlanjululwa, benziwa mhlophe, baza bavavanywa). Loo nkqubo yafikelela esiphelweni sayo ekubonakalisweni kwembali efihlakeleyo yeendudumo ezisixhenxe. Loo mbali ifihlakeleyo yimiqondiso emithathu yenyaniso, emelwe kukuphoxeka kokuqala, umyalezo weSikhalo Sasezinzulwini Zobusuku, nokuphoxeka okukhulu. Intsikelelo yokufika ekuphoxekeni kokuqala imele inkqubo yokuvavanywa enezigaba ezithathu ekupheleni kwembali ka-1798 ukuya ku-1844.
The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.
Imbali ka-1798, ukuza kuthi ga kudano olukhulu luka-1844, lufuzisela imbali ka-1989, ukuza kuthi ga kumthetho weCawe oza kungekudala. Kukho intsikelelo ethenjisiweyo kwabo balindela umbono owaqalisa ukulibaziseka kudano lokuqala. “Izilumko” zikaDaniyeli ishumi elinesibini ngabo abo “basikelelekileyo,” nabathi “balinde.” Abangendawo ngabo abo “bangevayo” ngeentliziyo zabo, nabanga “baboniyo.” Onke amava entshukumo yamaMillerite ashwankathelwe kwiindima ezine zikaDaniyeli, yaye ezo ndima zikwalumela imbali yokutywinwa kwamawaka alikhulu anamashumi amane anesine.
The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”
Imbali engcwele emelwe kwezo ndinyana zine isekelwe ekuqondeni ukwanda kolwazi olwalumelwe ezibhebheni zikaHabakuki, kwanokwanda kolwazi uYesu awakuchazayo xa wayefundisa ngendlela yomgca phezu komgca. Wazisa umzekeliso phezu komzekeliso, ukuze acacise imfihlelo yesiprofeto “kwizilumko”. “Abangendawo” kuDaniyeli ishumi elinesibini abaqondi, yaye kweyesi-2 kwabaseTesalonika, isahluko sesibini, ukuswela kwabo ukuqonda kumelwe njengentiyo yenyaniso, ezisa inkohliso enamandla. Inyaniso abangendawo abangayithandiyo kwileta kaPawulos yayikukuthi “imihla ngemihla,” yaye kwezo ndinyana zine zikaDaniyeli, inyaniso yesiprofeto echongwe ngokukodwa ikwangu “imihla ngemihla.”
Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.
UYesu waxelela abafundi ukuba basikelelwe, yaye ngokwenjenjalo wayebathelekisa nabo bakuIsaya abala ukubona nokuva, ukuze baguquke. Abo basikelelweyo kuDaniyeli ishumi elinesibini ngabo balindayo. Iindima ezine kuDaniyeli isahluko seshumi elinesibini, kwanokuzalisekiswa kwezo ndima kwimbali yamaMillerite, kwanokuthelekiswa kukaIsaya nodidi olwala ukuva nokubona, kwanolo mahluko lunye lweendidi ezimbini olwenziwa nguKristu, zonke zikhomba phambili kwimbali efihlakeleyo yeendudumo ezisixhenxe eyafika ngoJulayi 18, 2020. Inkqubo yokugqibela yokuvavanywa kwimbali yamaMillerite eyaqala ekudanisekeni kokuqala ngoku iyaphindwa. Abanye baya kubona, kanti abanye baya kwala ukubona.
“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 eyanikelwayo ukususela ngo-1840–1844 imele yenziwe ibe namandla ngoku, kuba baninzi abantu abalahlekelwe kukuziqhelanisa kwabo. Imiyalezo imele iye kuzo zonke iicawa.
“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 angamalungisa ababenqwenela ukuzibona ezo zinto nizibonayo, abaza abazibona; nokuva ezo zinto nizivayo, abaza abaziva’ [Mateyu 13:16, 17]. Anoyolo amehlo azibonayo izinto ezabonwayo ngo-1843 nango-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.” Manuscript Releases, volume 21, 437.
“Isigidimi sanikelwa. Kwaye akufuneki kubekho kulibaziseka ekuphindaphindeni isigidimi, kuba imiqondiso yamaxesha iyazaliseka; umsebenzi wokuvala umele ukwenziwa. Umsebenzi omkhulu uya kwenziwa ngexesha elifutshane. Kungekudala kuya kunikelwa isigidimi ngokumiselwa kukaThixo esiya kukhula sibe sisikhalo esikhulu. Kwandule ke uDaniyeli eme esabelweni sakhe, enikele ubungqina bakhe.” Manuscript Releases, volume 21, 437.
William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.
UWilliam Miller wakhokelwa ziingelosi ukuba aqonde ukuba “iimini zonke,” yayiluphawu lweRoma yobuhedeni. USister White waqinisekisa ngokuthe ngqo ukuba wayechanile kuloo ndlela yokuyiqonda. Oko kuqonda, okwakumelwe phezu “kweetafile” ezikhankanywe “encwadini” kaHabakuki, kuku “xesha elizayo.” Ukutyhilwa kokutywinwa kwaloo “ncwadi” kubonakalisa “abantwana abavukelayo, abaxokayo.” “Abantwana” luphawu lwesizukulwana sokugqibela, ngoko ke “ixesha elizayo,” kwesi sicatshulwa sikaIsaya, liphawulwe ngokukodwa njengeentsuku zokugqibela zomgwebo wophando.
Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.
UIsaya uthi “abantwana abaxokayo” baya kuwukhanyela umyalezo wesiprofeto omelwe phezu “kwetafile” okhankanywe “encwadini,” kuba bathi “kwiimboni, Musani ukubona; nakubaprofeti, Musani ukusiprofetela izinto ezilungileyo, sithetheleni izinto ezithambileyo, niprofete inkohliso.” Ngo-1863 ubu-Adventism baseLawodike baqalisa inkqubo eyandayo yokuzalisekisa isicelo sabo bantwana baxokayo. Lowo msebenzi ubonakaliswa nguIsaya njengokwala iindlela zakudala zeziseko zobuMillerite, kuba bathi, “Phumani endleleni, tyekani ecaleni komendo, menzeni oyiNgcwele kaSirayeli ayeke phambi kwethu.” Umendo, oyindlela, ziindlela zakudala zikaYeremiya.
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. Jeremiah 6:16.
Utsho uYehova ukuthi, Yimani ezindleleni, nibone, nibuze ngeendlela zamandulo, nithi, Iphi na indlela elungileyo? nihambe ngayo, niya kufumana ukuphumla kwemiphefumlo yenu. Ke bona bathi, Asiyi kuhamba ngayo. Yeremiya 6:16.
The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.
Ukwala kwabantwana “abaxokayo” kwezi “ndlela zakudala” zikaYeremiya kukwala umyalezo woKhwelo lwasezinzulwini zobusuku, apho kufumaneka khona “ukuphumla,” okukwangolo “kuphumla nokuhlaziyeka” abangavumanga ukukuphulaphula kuIsaya, okukwakwanguhlaziyeko lomyalezo wemvula yamva. Lowo myalezo ngumyalezo woKhwelo lwasezinzulwini zobusuku omelwe kwimbali yamaMillerite waza wabonakaliswa phezu “kweetafile” eziphawulwe “encwadini.” Ukwala kwabantwana abaxokayo umyalezo woKhwelo lwasezinzulwini zobusuku kumelwe ngumnqweno wabo “wokubangela Oyingcwele kaSirayeli ayeke ukuba phambi” kwabo. Umbono wokuqala kaEllen White, uAlpha noOmega abaya kuwusebenzisa ngokuqinisekileyo ukumela isiphelo, uchaza indlela yamalungisa, uphawula ukukhanya ekuqaleni kwayo nokuba ngubani okhokela “izilumko” kuse ekupheleni kwendlela.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Babenesibane esiqaqambileyo esibekwe emva kwabo ekuqaleni kwendlela, esandixelelwa yingelosi ukuba ‘sisikhalo sasezinzulwini zobusuku.’ Esi sibane sakhanya kuyo yonke indlela, sasinika ukukhanya ezinyaweni zabo, ukuze bangakhubeki.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Ukuba babegcina amehlo abo ethe ntsho kuYesu, owayephambi kwabo kanye, ebakhokelela esixekweni, babekhuselekile. Kodwa kungekudala abanye badinwa, baza bathi isixeko sisekude kakhulu, yaye babelindele ukuba sele bengenile kuso ngaphambili. Waza ke uYesu abakhuthaze ngokuphakamisa ingalo yaKhe yasekunene ezukileyo, yaye engalweni yaKhe kwaphuma ukukhanya okwakungcangcazela phezu kweqela le-advent, baza bakhwaza besithi, ‘Alleluia!’ Abanye, ngokungxama, bakukhanyela ukukhanya okwakungasemva kwabo, baza bathi yayingengoThixo owabakhokelela ukuphuma bade bafikelela apho. Ukukhanya okwakungasemva kwabo kwacima, kwashiya iinyawo zabo ebumnyameni obupheleleyo, baza bakhubeka, balahlekelwa kukubona umqondiso noYesu, baza baphuma endleleni, bawela ezantsi bangena kwihlabathi elimnyama nelingendawo elingezantsi.” Christian Experience and Teachings of Ellen G. White, 57.
It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.
Yayikukukhanya kweSikhalo Sasezinzulwini Zobusuku ekuqaleni nasekupheleni. YayinguYesu (OyiNgcwele kaSirayeli) ababenqwenela ukuba ayeke ukuba phambi kwabo. Ukukhanya okuvela engalweni yokunene ezukileyo kaYesu kwakukokukhanya kweSikhalo Sasezinzulwini Zobusuku njengoko kwakumelwe phezu “kweetafile” ezaphawulwa “encwadini”. Ukulahlwa ngaba “bantwana baxokayo” komyalezo weSikhalo Sasezinzulwini Zobusuku sikaKristu, nendlela ababefanele ukuhamba ngayo, kwazisa umgwebo kaThixo phezu kwabo njengoko babewela besuka endleleni. “Udonga oluphakamileyo” olwaphukayo ngesiquphe, “ludonga” lokwahlulwa kwebandla norhulumente olutshatyalaliswayo kumthetho weCawa ozayo kungekudala. Lowo mgwebo uza “ngesiquphe ngephanyazo,” yaye uya kuba “njengokwaphuka kwesitya sombumba esiqhekezwe saziingceba.” Nguwo umgwebo onxulumene nokuguqula umqondiso kaSathana “wemihla ngemihla” uwubeke ujonge ezantsi, nokuwuchaza njengomqondiso kaKristu.
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.
Inene, ukuguqula kwenu izinto kube phezulu ngezantsi kuya kuthatyathwa njengodongwe lombumbi; kuba umsebenzi ungatsho na ngowamenzayo ukuthi, Akandenzanga? okanye into ebunjiweyo ingatsho na ngowayibumbayo ukuthi, Wayengenakuqonda? Isaya 29:16.
The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”
“Umnikelo wemihla ngemihla” yinyaniso yesiprofeto edibanisa kunye iivesi ezine kuDaniyeli isahluko seshumi elinesibini, ezichaza umahluko phakathi kwabakhohlakeleyo nezilumko. “Umnikelo wemihla ngemihla” yinyaniso ethi ithiywe ngabo bamkela ulahlekiso olunamandla ku-2 Tesalonika. “Umnikelo wemihla ngemihla” umele umnqweno “wabantwana abaxokayo” wokuba uNgcwele kaSirayeli asuke endleleni yabo. Kwaye isohlwayo sabo simelwe kukuqhekeka kwesitya sombumbi, yaye oko kushiyekileyo kungumzekeliso wemeko elahlekileyo yeentombi ezizizidenge, kuba ngamaqhekeza aphukileyo nashiyekileyo eso sitya sombumbi siqhekeziweyo, “akuyi kufunyanwa” “nelinye iqhekeza lokuthabatha umlilo eziko, nokuba lokukha amanzi emhadini.”
Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.
Zombini “umlilo” namanzi ziimpawu zoMoya oyiNgcwele, kwanjengoko kunjalo nangeoli emzekelisweni weentombi ezilishumi. Xa isiKhalo saphakathi kobusuku sifika ngequbuliso ngesiquphe, njengoko senjenjalo kwintlanganiso yenkampu yase-Exeter ngoAgasti ka-1844, kuya kuba yinto engenakwenzeka ukuba “abantwana abaxokayo” bafumane ioli (amanzi okanye umlilo). Babebiziwe ukuba “babuye” emva kokudana kokuqala, njengoko kwaba njalo ngoYeremiya, kodwa bala.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Amazwi akho afunyanwa, ndaza ndawadla; ilizwi lakho laba kum uvuyo nokuvuya kwentliziyo yam; kuba ndibizwa ngegama lakho, Yehova, Thixo wemikhosi. Andihlalanga embuthweni wabagculeli, andavuya; ndahlala ndedwa ngenxa yesandla sakho; kuba undizalisile ngumsindo. Yini na intlungu yam ingapheli, nesilonda sam singanyangeki, esalayo ukuphiliswa? Woba kum kanye njengexoki na, nanjengamanzi asilelayo? Ngako oko utsho uYehova ukuthi, Ukuba uyabuya, ndiya kukubuyisa, ume phambi kwam; nokuba ukwahlula okunqabileyo kokungendawo, uya kuba njengomlomo wam; mababuyele kuwe bona, ke wena ungabuyeli kubo. Ndiya kukwenza kwaba bantu udonga lobhedu olubiyelweyo; baya kulwa nawe, kodwa abayi kukweyisa; kuba ndinawe, ukuba ndikusindise, ndihlangule, utsho uYehova. Ndiya kukuhlangula esandleni sabangendawo, ndikukhulule esandleni saboyikekayo. Yeremiya 15:16–21.
Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.
UYeremiya umele abo babuya emva kodano lokuqala. Abo bangena emsebenzini wokwahlula “okuxabisekileyo kokungcolileyo,” ukuze “beme phambi” kweNkosi baze babe “ngumlomo” weNkosi. Ngabo abo bamelwe nguDaniyeli kwisahluko sesithoba, njengabaqondayo imeko yabo yokuchithachithwa, baza emva koko bathandaza umthandazo weLevitikusamashumi amabini anesithandathu. Ngabo abo bamelwe nguDaniyeli, uYeremiya, nabalindi bakaHabhakuki abathelekiswa “nabantwana abaxokayo.” “Abantwana abaxokayo” nabo babizwa “nguLowo Oyingcwele kaSirayeli” xa Wathi, “ekubuyeni nasekuphumleni niya kusindiswa; ekuzoleni nasekuthembeni kuya kuba ngamandla enu: kodwa anavuma.”
Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.
Amatye anqabileyo kaMiller ziinyaniso ezimelwe kwiitafile zikaHabakuki, ezimele uvavanyo lomyalezo weMidnight Cry ovelisa iindidi ezimbini zabakhonzi. Umfuziselo wemvukelo ebonakaliswayo ngokuchasene naloo matye anqabileyo “ngowemihla ngemihla.” UMiller wayechanekile ekuqondeni kwakhe “okwemihla ngemihla,” kodwa ukuqonda kwakhe kwakulinganiselwe yimbali awayephila kuyo, yaye amatye anqabileyo awayeqhele ukuwabeka phezu kwetafile embindini wegumbi lakhe ngoku akhanya ngokuphindwe kalishumi kunokuba ayenjalo xa uMiller waqala ukuwabeka phezu kwetafile yakhe. Ngoku akwisingxobo esikhulu ngakumbi, kuba eso singxobo ngoku asisameli iBhayibhile kuphela, njengoko sasinjalo ngexesha likaMiller, koko ngoku simela zombini iBhayibhile noMoya wesiprofeto.
It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.
Ngaba ngaba bangqina babini abavelisa ukukhanya kovavanyo ngemihla yokugqibela, yaye ngaba ngaba bangqina babini ababa yindawo ephambili yedabi ngemihla yokugqibela. UMiller walibona idabi elo, kuba ephupheni lakhe bathabatha ibhokisi yakhe (iBhayibhile), baza bayikrazula. UYohane, emele “izilumko” ngemihla yokugqibela, “wayekwisiqithi esibizwa ngokuba yiPatmos, ngenxa yelizwi likaThixo, nangenxa yobungqina bukaYesu Kristu.” UYohane wayetshutshiswa ngenxa yokukholwa ngumyalezo weBhayibhile kwakunye nemibhalo kaEllen White.
We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.
Siya kuqhubekeka nokuqwalasela iinyaniso ezimelwa ngumbono woMlambo iUlai, owatyhilwayo ngo-1798, kwinqaku elilandelayo.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Asinanto into esimele siyoyike ngekamva, ngaphandle kokuba silibale indlela iNkosi esikhokele ngayo, nemfundiso yayo kwimbali yethu edlulileyo.” Life Sketches, 196.