The parable of the ten virgins illustrates the experience of the Adventist people.
Umzekeliso weentombi ezilishumi ubonakalisa amava abantu bama-Adventist.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Umzekeliso weentombi ezilishumi okwiMateyu 25 ukwabonakalisa amava abantu bama-Adventist.” Imbambano Enkulu, 393.
Millerite Adventists fulfilled the parable to the very letter.
Ama-Adventist amaMillerite awuzalisekisa umzekeliso kanye ngokoonobumba bawo.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ndihlala ndikhunjuzwa ngomzekeliso weentombi ezilishumi, ezintlanu kuzo zazizizilumko, zaze ezintlanu zaba zizidenge. Lo mzekeliso uzalisekisiwe, yaye uya kuzalisekiswa, ngokwenene kwawo wonke unobumba, kuba unokusebenza okukhethekileyo kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uzalisekisiwe yaye uya kuqhubeka uyinyaniso yangoku kude kube sekupheleni kwexesha.” Review and Herald, August 19, 1890.
The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.
Imbali yentshukumo yengelosi yokuqala imela intshukumo yengelosi yesithathu, yaye eyona ngqalelo yokugqibela yomzekeliso ikukuba iintombi zineoli kusini na, engumyalezo wemvula yamva.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Kukho ihlabathi elilele ebubini, ekukhohlisweni, nasekudukisweni, kwasesithunzini sokufa kanye,—lilele, lilele. Ngoobani abavakalelwa yintlungu yomphefumlo ukuze balivuse? Liliphi ilizwi elinokulifikelela? Ingqondo yam isiwa kwixesha elizayo xa umqondiso uya kunikwa, ‘Nanko uMyeni uyeza; phumani niye kumkhawulela.’ Kodwa abanye baya kuba balibazisile ukufumana ioli yokuzalisa izibane zabo kwakhona, yaye kuya kuba sekwephuze kakhulu xa beya kufumanisa ukuba isimilo, esimelwe yile oli, asinakudluliselwa komnye. Loo oli bubulungisa bukaKristu. Imela isimilo, yaye isimilo asinakudluliselwa komnye. Akukho mntu unokumzuzela omnye sona. Ngamnye umele azizuzele isimilo esihlambulukileyo kuzo zonke izibhaxu zesono.” Bible Echo, May 4, 1896.
The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.
“Ioli” emzekelisweni imele “isimilo,” yaye ikwamele “ubulungisa bukaKristu.” Isimilo esingcwalisiweyo siveliswa kuphela ngabo badla iLizwi likaThixo.
Sanctify them through thy truth: thy word is truth. John 17:17.
Bangcwalise ngenyaniso yakho: ilizwi lakho liyinyaniso. Yohane 17:17.
The “oil” is also the messages of God’s Spirit.
“Ioli” ikwakwimiyalezo yoMoya kaThixo.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness.” Review and Herald, July 20, 1897.
“UThixo uyahlaziswa xa singazamkeli iintetho asithumela zona. Ngaloo ndlela siyala ioli yegolide awayethanda ukuyigalela emiphefumlweni yethu ukuze idluliselwe kwabo basebumnyameni.” Review and Herald, Julayi 20, 1897.
The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.
“Ioli” yimiyalezo yeLizwi likaThixo ehambisa ubukho obungcwele bobulungisa bukaKristu. Emzekelisweni weentombi ezilishumi, okwanguwo nesiprofeto sikaHabakuki isahluko sesibini, umyalezo weSikhalo Sasezinzulwini Zobusuku, ongumyalezo wobulungisa bukaKristu, njengoko umelwe ngumyalezo kaJones noWaggoner kwimvukelo ka-1888.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“INkosi, ngenceba yaYo enkulu, yathumela umyalezo oxabiseke kunene ebantwini baYo ngoMdala uWaggoner noJones. Lo myalezo wawumele ukuzisa ngokucace ngakumbi phambi kwehlabathi uMsindisi ophakanyisiweyo, umbingelelo wezono zehlabathi liphela. Wawubeka phambi kwabantu ukugwetyelwa ngokholo kuMqinisekisi; wawamema abantu ukuba bamkele ubulungisa bukaKristu, obubonakaliswa ekuthobeleni yonke imiyalelo kaThixo. Abaninzi babengasamjongi uYesu. Babefuna ukuba amehlo abo ajoliswe kumntu waKhe wobuthixo, ekufanelekeni kwaKhe, naseluthandweni lwaKhe olungaguqukiyo kusapho loluntu. Onke amandla anikelwe ezandleni zaKhe, ukuze ababele abantu izipho ezityebileyo, enika kummeli woluntu ongenakuzinceda isipho esingenakuthelekiswa nanto sobulungisa baKhe. Lo ngumyalezo uThixo awawuyalelayo ukuba unikelwe ehlabathini. Ngumyalezo wengelosi yesithathu, omele ukuvakaliswa ngezwi elikhulu, uhambe nokuthululwa koMoya waKhe ngomlinganiselo omkhulu.” Testimonies to Ministers, 91.
The message is the message of the latter rain.
Umyalezo ngumyalezo wemvula yangasemva.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Imvula yamva iza kuna phezu kwabantu bakaThixo. Ingelosi enamandla iya kuhla ivela ezulwini, yaye umhlaba wonke uya kukhanyiswa bubuqaqawuli bayo.” Review and Herald, Epreli 21, 1891.
When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.
Xa ingelosi enamandla yehla ngoSeptemba 11, 2001, imvula yasemva yaqalisa ukutshiza, yaye imbali yamaMillerite njengoko imelwe kumzekeliso weentombi ezilishumi nakwisahluko sesibini sikaHabakuki yaqalisa ukuphindwa. Kwangelo xesha abantu bakaThixo bemihla yokugqibela badla incwadi eyayisesandleni sengelosi, yaye ngokwenjenjalo bakhokelwa babuyiselwa kwiindlela zamandulo zikaYeremiya, baza ngaloo ndlela baba ngabalindi ababelindeleke ukuba bakhalise ixilongo lesilumkiso. Isilumkiso sexilongo sasingumyalezo waseLawodikea omelwe nguIsaya njengokukhala okukhulu.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Khala ngokuvakalayo, ungayekeli; phakamisa ilizwi lakho njengexilongo, uwabonise abantu bam ukreqo lwabo, nendlu kaYakobi izono zayo. Isaya 58:1.
The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.
Intshukumo yohlaziyo yengelosi yokuqala neyesithathu iqala “ngexesha lesiphelo.” Ngelo xesha kubakho “ukwanda kolwazi” oluya kuluvavanya olo didi lwabantu luphila ngelo xesha, kodwa kuphela emva kokuba olo lwazi lupapashiwe njengomyalezo owenziwe ngokusesikweni. Emva koko loo myalezo wenziwe ngokusesikweni “unikwa amandla”, yaye ukunikwa amandla kuphawulwa kukuhla kwengelosi. Ukuhla kwengelosi kuchonga impikiswano kaHabakuki, yaye iindidi ezimbini ziqalisa ukuchonga umyalezo ongowokwenene okanye ongowobuxoki wemvula yasemva. Abathembekileyo ke emva koko baba ngabalindi bakaThixo abaqalisa ukuvuthela umyalezo wesilumkiso wexilongo.
The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.
Umyalezo wenene wexilongo usekwe ekukhanyeni okumelwe kwiitafile ezimbini zikaHabakuki. Sisilumkiso esiya eLawodike, kwaneso silumkiso esichaza izono zabantu bakaThixo. Ingxoxo iya isanda de kufike ukudana kokuqala, xa elinye iqela lisiba “libandla labagculeli,” yaye abalindi benyaniso babizwa ukuba babuyele kwinzondelelo yomyalezo ababeyibonakalisile ngaphambili phambi kokudana. Njengoko abalindi babebuyela, baqonda ukuba babekwixesha “lokulibazisa”, nokuba umyalezo owawubonakala ngathi uphumelele, enyanisweni wawusele uza kuzaliseka, kodwa ngokolungelelwano lukaThixo. Loo myalezo waphuhliswa kwisithuba esifutshane sexesha (kodwa nangona kunjalo wayesisithuba sexesha), yaye xa umyalezo ufika ubonakaliswa njengomyalezo “weSikhalo Sasezinzulwini Zobusuku”, nto leyo ekukwanda nje komyalezo owaqala ukuxhotyiswa ngamandla xa isithunywa sezulu sehlela phantsi.
At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.
Ekufikeni komyalezo, ukwahlulwa phakathi kwabo babesamkele isikhundla sabalindi ekuhleni kwengelosi, nabo baye bala, kwafezekiswa ngokupheleleyo. Oko kwahlulwa kubonisa indawo apho itywina licinezelwa phezu kwekhulu elinamashumi amane anesine amawaka, ngaphambi kokuthululwa kwemvula yamva, ngaphandle “komlinganiselo” owabekwa phezu kwemvula yamva eyaqala xa ingelosi yehla.
The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”
Imbali yamaMillerite ngumzekeliso wemvula yasemva ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Kule mbali impikiswano kaHabakuki yayisekelwe kwisigidimi semvula yasemva esiyinyaniso nesisemanga. UPawulos uchaza iqela elinye njengabo banothando lwenyaniso, aze elinye iqela alichaze njengabo bamkela ukulahlekiswa okunamandla kuba bengenalo uthando lwenyaniso, nangenxa yokuba bekholelwe “ubuxoki.”
The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.
Intshukumo yamaMillerite imela ukukhula kwenyaniso okwandayo ngolwazi nangamandla ukususela “ngexesha lesiphelo,” kuqhubeke kude kube kukuthululwa koMoya oyiNgcwele kwiSikhalo saphakathi kobusuku. Intshukumo yamaMillerite yachonga ezinye iimpawu zendlela ezithile ezinezinto ezihambelanayo, ezifana “nexesha lesiphelo,” “nokumiselwa ngokusesikweni” komyalezo okumelwa “kukwanda kolwazi”, “nokuxhotyiswa ngamandla” komyalezo okuphawulwa sisithunywa sezulu esehla, “nokuphoxeka kokuqala” okwazisa umzekeliso weentombi ezilishumi, ukuthululwa koMoya oyiNgcwele okumelwa “njengeSikhalo saphakathi kobusuku”, kuze emva koko kubekho “ukuphoxeka kwesibini” kokugqibela, apho ucango lwexesha loqoqosho losindiso “luvalwa” kuze kuvulwe olunye ucango lwexesha loqoqosho losindiso.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
“UThixo uyinike indawo yayo emgceni wesiprofeto imiyalezo yeSityhilelo 14, yaye umsebenzi wayo akufuneki uyeke kude kube sekupheleni kwembali yalo mhlaba. Imiyalezo yengelosi yokuqala neyesibini iseyinyaniso kweli xesha, yaye imelwe kukuhamba ngokungqamene nale ilandelayo. Ingelosi yesithathu ivakalisa isilumkiso sayo ngelizwi elikhulu. ‘Emveni kwezi zinto,’ watsho uYohane, ‘ndabona enye ingelosi isihla ivela ezulwini, inamandla amakhulu, waza umhlaba wakhanyiswa bubuqaqawuli bayo.’ Kolu khanyiso, ukukhanya kwayo yonke imiyalezo emithathu kudityanisiwe.” The 1888 Materials, 804.
The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.
Intshukumo yamaMillerite, emela iintshukumo zabalikhulu elinamashumi amane anesine amawaka, yayibotshelelwe kwiziprofeto zeminyaka engamawaka amabini anamakhulu amathathu ncam neminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini zikaDaniyeli isahluko sesibhozo, iindima zeshumi elinesithathu neshumi elinesine. “Ixesha lesiphelo,” lafika ekugqityweni “kwamaxesha asixhenxe” engqumbo kaThixo nxamnye nobukumkani basentla bakwaSirayeli. Ukumiselwa ngokusesikweni komyalezo kaMiller ngowe-1831, kwafika kwiminyaka engamakhulu amabini anamashumi amabini emva kokuveliswa kweBhayibhile kaKing James.
“Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.
“UMnu. Miller, njengabo bashukunyiswa ngulo myalezo kwamanye amazwe, ekuqaleni wacinga ukuzalisekisa uthumo lwakhe ngokubhala nokupapasha kwiijenali zikawonke-wonke nakwiincwadana. Waqala ukupapasha izimvo zakhe kwiVermont Telegraph, iphephandaba lamaBhaptizi, elaliprintelwa eBrandon, Vt. Oku kwakungo-1831.” John Loughborough, The Great Second Advent Movement, 120.
The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”
Ukuhamba kwexesha lesiphelo “lengelosi yesithathu,” kwafika ngowe-1989, ekupheleni kweminyaka elikhulu namashumi amabini anesithandathu ukusukela kwimvukelo yowe-1863. “Ikhulu namashumi amabini anesithandathu” luphawu “lwamaxesha asixhenxe.” Zombini ezi ntshukumo zaqala ngokuzaliseka “kwamaxesha asixhenxe.”
The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.
Umyalezo wentshukumo yengelosi yesithathu waqulunqwa ngokusesikweni ngowe-1996, ngokwenziwa koludwe lwamanqaku olunesihloko esithi, The Time of the End, awayepapashwe kwimagazini ebizwa ngokuba yi, Our Firm Foundation. Loo manqaku apapashwa kwiminyaka engamakhulu amabini anamashumi amabini emva kweSibhengezo seNkululeko sango-1776. Umyalezo wezo zintshukumo zombini waqulunqwa ngokusesikweni kwiminyaka engamakhulu amabini anamashumi amabini emva kwembali eyayinxulumene ngokuthe ngqo nomyalezo owafikayo ekupheleni kwaloo minyaka ingamakhulu amabini anamashumi amabini.
The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.
Inani elithi “amakhulu amabini anamashumi amabini” limela unxibelelwano (ikhonkco) phakathi “kwamaxesha asixhenxe,” engqumbo kaThixo nxamnye nobukumkani basemzantsi bakwaYuda eyaqala ngowama-677 BC, nokuqala kweminyaka engamawaka amabini anamakhulu amathathu kaDaniyeli isahluko sesibhozo, ivesi yeshumi elinesine, ngowama-457 BC. Inani elithi amakhulu amabini anamashumi amabini lidibanisa ezi ziprofeto zimbini kunye, yaye ezi ziprofeto zimbini zabekwa kunye kwiivesi ezisisiseko ze-Adventism, ezinguDaniyeli isahluko sesibhozo, iivesi zeshumi elinesithathu neshumi elinesine. Kwezo vesi uKristu wazazisa ngokwesiprofeto njengo “lowo ungcwele uthile,” nto leyo eyinguqulelo esuka kwigama lesiHebhere elithi “Palmoni,” elithetha “uMbali-manani oMangalisayo”.
The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.
UMbali Omangalisayo uzisa imibono emibini emela imigca emibini yesiprofeto, kanye kwezo ndinyana zimbini, athi uDade White zintsika ephakathi ye-Adventism. Indawo yokuqala idityaniswe ngonxibelelwano olungumfuziselo lweminyaka engamakhulu amabini anamashumi amabini ukuya kwixesha ezazaliseka ngalo ngo-1844. Isahluko sesibini sikaHabakuki sigqitywa yindinyana yamashumi amabini, ngaloo ndlela siphawula inani elithi “amakhulu amabini anamashumi amabini” ngentetho eyahlukileyo nguMbali Omangalisayo, kuba loo ndinyana ichaza uphawu oluphambili loMhla woXolelaniso ongowomfuziselo-ochaseneyo owaqala ngaloo mhla.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Kodwa uYehova usempleyini yakhe engcwele; maluthi cwaka lonke ihlabathi phambi kwakhe. Habakuki 2:20.
The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.
Amaxesha amabini esiprofeto amele intsika engundoqo yobu-Adventist, awaziswa ngokuthe ngqo nguMbali-manani oMangalisayo, adityaniswe kunye ngeminyaka emakhulu mabini anamashumi amabini, yaye uYesu (uMbali-manani oMangalisayo), osoloko ehlanganisa ukuphela kwento nokuqala kwento, waphawula ukuphela kwawo ngo-Oktobha 22, 1844, ngenani elingamakhulu amabini anamashumi amabini.
The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.
Intshukumo yengelosi yokuqala, njengentshukumo yengelosi yesithathu, yaqala “ngexesha lesiphelo” (1798 no-1989 ngokulandelelana), apho kuchongwa khona “amaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu. Uphawu lwendlela olulandelayo kuzo zombini ezi mbali luphawulwa sisiphelo seminyaka engamakhulu amabini anamashumi amabini, ekwaluphawu lwesiprofeto “lwamaxesha asixhenxe,” kuba iindawo zokuqala zale mibono mibini (chazon ne-mareh), zimele ixesha leminyaka engamakhulu amabini anamashumi amabini elizidibanisa kunye.
The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.
Ukuveliswa kweBhayibhile kaKing James ngowe-1611, ukwenziwa ngokusesikweni kwesigidimi sikaMiller njengoko sapapashwa kwiphephandaba iVermont Telegraph, ukuveliswa kweSibhengezo seNkululeko, kwanokupapashwa kweThe Time of the End kwimagazini ethi Our Firm Foundation, zonke ezi zinto zazizipapasho. Ukuqala nokuphela kwazo zombini ezi zithuba zeminyaka engamakhulu amabini anamashumi amabini zimela upapasho njengophawu lwembali. Inani elithi “amakhulu amabini anamashumi amabini” luphawu lonxibelelwano lwesiprofeto, yaye zonke ezi zipapasho zine zinxulunyaniswa kukuba zizipapasho, kwanangomyalezo omelwe njengokuba “kukwanda kolwazi” kwiimbali zazo ezahlukeneyo.
The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.
IBhayibhile ngowe-1611 imela ukunxibelelaniswa kweendaba ezilungileyo ukusuka kwiinkundla zasezulwini zisiya kuluntu. Isigidimi sikaMiller sabekwa ngaphakathi komxholo weziprofeto zexesha, yaye iitshathi ezimbini ezingcwele zikaHabakuki zenza kube lula ukuqondwa ukuba isigidimi sikaMiller sabonakaliswa ngemizobo ngemigca yembali. “IVermont” ithetha ukuthi “intaba eluhlaza”, yaye ngokokuphefumlelwa “uhlaza” ngumfuziselo wokholo.
“This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.
“Eli phupha landinika ithemba. Entliziyweni yam intambo eluhlaza yayimele ukholo, yaye ubuhle nokulula kokuthembela kuThixo kwaqalisa ukundikhanyela emphefumlweni wam.” Christian Experience and Teachings, 28.
Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.
Umyalezo kaMiller wenziwa ngokusesikweni waza wanikelwa evela ecaweni ethembekileyo, kuba “intaba” ngemihla yokugqibela “licawa”.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Kuya kuthi, ngemihla yokugqibela, intaba yendlu kaYehova iya kumiselwa encotsheni yeentaba, iphanyekiswe ngaphezu kweenduli; zize zonke iintlanga ziye kungena kuyo. Kwaye izizwe ezininzi ziya kuhamba zithi, Yizani, sinyuke siye entabeni kaYehova, endlwini kaThixo kaYakobi; yena uya kusifundisa iindlela zakhe, sihambe ezindleleni zakhe; kuba eZiyon kuya kuphuma umthetho, nelizwi likaYehova eYerusalem. Isaya 2:2, 3.
The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.
Umyalezo ovavanyayo owamiselwa ngokusesikweni kaMiller wavela ecaweni ethembekileyo, yaye upapasho olubizwa ngokuba yi-The Telegraph lumele umyalezo ovela ezulwini njengoko nalo lalinjalo iBhayibhile yeKing James, kuba igama elithi “telegraph”, elakhiwe kumagama amabini esiGrike, lithetha umyalezo ovela kude. Igama lokuqala (tele) lithetha “okukude okanye okude lee,” yaye elesibini (grapho), “ukubhala okanye ukurekhoda.” Xa edibene athetha “ukubhala okanye ukudlulisa umgama ukude.” Ngowe-1611, uThixo, ngokuveliswa kweBhayibhile yeKing James, wadlulisa umyalezo waKhe ovela ezulwini, yaye ekupheleni kweminyaka engamakhulu amabini anamashumi amabini, umyalezo kaMiller, njengoko waqalwa ukumiselwa ngokusesikweni ngowe-1831 kwiVermont Telegraph, nawo wadlulisa umyalezo kaThixo ovela ezulwini. Lowo myalezo wawukukuba “lulwando lolwazi” olwatyhilwayo “ngexesha lesiphelo” ngowe-1798, olwaza ke lwavelisa inkqubo yokuvavanya enamanyathelo amathathu yaloo sizukulwana. Loo mbali yayingumfuziselo wembali yeFuture for America.
The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.
Isibhengezo Sokuzimela sango-1776 simela ukuqala kwerhamncwa lomhlaba leSityhilelo seshumi elinesithathu. Simela ukuqala kweUnited States, yaye ngokwenjenjalo sichaza umda wokuzimela ekupheleni kweUnited States. Isigidimi seFuture for America (njengoko igama lisitsho), sichaza isiphelo esifanekiselwa ekuqaleni ngokupapashwa kweSibhengezo Sokuzimela. Emva kweminyaka engamakhulu amabini anamashumi amabini, ngowe-1996, ulungiselelo olwalukhuphe imagazini ethi The Time of the End, lwafumana iqumrhu elisemthethweni elalisele libizwa ngaphambili ngokuba yiFuture for America. Ngaloo nyaka, imagazini ethi The Time of the End, eyayiqulunqwe ngamanqaku awayesele epapashwe kupapasho olwalubizwa ngokuba yiOur Firm Foundation, yapapashwa.
The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.
Igama lenkonzo ethi Future for America libhekisa kwimbali yeSibhengezo seNkululeko, kuba olo papasho lwaphawula ukuqala kweUnited States, yaye uYesu usoloko ebonakalisa isiphelo ngesiqalo. Isihloko salo papasho, esithi The Time of the End, sibhekisa kokubini “kwixesha lesiphelo” ngo-1989, kodwa kwanasesiphelweni sexesha lovavanyo xa uMikayeli emi phezulu. Isigidimi esamiselwa ngokusesikweni kolo papasho (Daniel ishumi elinanye, iindinyana ezingamashumi amane ukuya kwamashumi amane anesihlanu), satyhilwa ekutywinweni kwaso ngokuwa kweSoviet Union ngo-1989 (ixesha lesiphelo), yaye ezo ndinyana zatyhilwayo zibonisa ulandelelwano lwembali oluqhubela phambili ukusuka ku-1989 de kube yindinyana yokuqala yesahluko seshumi elinesibini, echaza uMikayeli emi phezulu, kunye nokuvalwa kovavanyo loluntu.
From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.
Ukusukela ekupapashweni kweSibhengezo seNkululeko, ngowe-1776, kuse ekupapashweni kwemagazini ethi The Time of the End, kulingana neminyaka engamakhulu amabini anamashumi amabini, yaye isiqalo nesiphelo sijongene nemixholo efanayo yesiprofeto. Ukupapashwa kweThe Time of the End kwaqulunqwa ngezahluko ezaziqale zapapashwa njengamanqaku kupapasho oluthi Our Firm Foundation, yaye kumela inyaniso yesiprofeto yokuba ngaphandle kokubambelela kwiinyaniso ezisisiseko zentshukumo yamaMillerite (ezingulo “our firm foundation”), akunakwenzeka ukuqonda “ukwanda kolwazi” “ngexesha lesiphelo” ngo-1989.
The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.
Uphawu oluboniswe “njengexesha lesiphelo,” nophawu olumele “ukwenziwa ngokusesikweni” komyalezo kwiimbali ezihambelanayo zentshukumo yengelosi yokuqala neyesithathu, zombini ziqulethe iziqalelo zesiprofeto “zamaxesha asixhenxe” akuLevitikus amashumi amabini anesithandathu. Uphawu olulandelayo kwezo mbali zihambelanayo kukuxhotyiswa komyalezo ngamandla njengoko kuphawulwa kukuhla kwengelosi yesiTyhilelo seshumi, ngomhla we-11 Agasti 1840, okanye kwengelosi yesiTyhilelo seshumi elinesibhozo, ngomhla we-11 Septemba 2001. Ukuzaliseka koshwangusha lwesibini lwesiTyhilelo isahluko sesithoba, kwehlisa ingelosi yesiTyhilelo seshumi, yaye ukuzaliseka koshwangusha lwesithathu lwesiTyhilelo isahluko seshumi, kwehlisa ingelosi yesiTyhilelo isahluko seshumi elinesibhozo.
In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.
Kwiimbali ezihambelanayo imvula yasemva iqalisa “ukutshiza” ngexesha apho isithunywa sezulu sehla. Ngelo xesha umyalezo “unikwa amandla” kukuqinisekiswa kwesiganeko esaxelwa kwangaphambili. KumaMillerite kwakukukuphela kobungangamsha bama-Ottoman ekuzalisekisweni kwesiprofeto sexesha sikaSilamsi seshwangusha sesibini kwisiTyhilelo isahluko sesithoba, ivesi yeshumi elinesihlanu. Kwintshukumo yamawaka alikhulu anamashumi amane anesine kwakukuku“caphukiswa kweentlanga,” isiprofeto sikaSilamsi seshwangusha sesithathu esikwixesha lexilongo lesixhenxe kwisiTyhilelo ishumi, ivesi yesixhenxe, esazalisekiswa xa izakhiwo ezikhulu zesiXeko saseNew York zawiswa phantsi.
Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.
Ngamnye weempawu zendlela eziphambili zeembali ezihambelanayo unonxibelelwano oluthe ngqo nomsebenzi woMbali-manani oMmangaliso, obeka utyikityo lwaKhe kubudlelwane bemibono emibini emele iminyaka engamawaka amabini anamakhulu amathathu neminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini. Abalindi besiprofeto abavuswayo ekwehleni kwesithunywa bavuthela isigodlo sesilumkiso esiquka isigidimi esiya eLawodike, esathi ngowe-1856 sanxulunyaniswa ngokuthe ngqo nokutyhilwa kwakhona kokukhanya okukhulu ngakumbi kwe-“zihlandlo zisixhenxe.” Uphawu lwendlela lweetafile ezimbini zikaHabakuki, ezimelwe ziitshathi zoovulindlela zika-1843 nezika-1850, ezazombini zibonakalisa ngokucacileyo “izihlandlo zisixhenxe,” lwafika phakathi kokwehla kwesithunywa kunye “nokudana kokuqala” kwimbali nganye ehambelanayo.
The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.
Uphawu lwexesha “lokulinda” lunxulumene ngokuthe ngqo nesiprofeto esasilelayo sika-1843, esasisisiprofeto sokuzaliseka kweminyaka engamawaka amabini anamakhulu amathathu, kwaneminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini. Isigidimi sokuKhalela ezinzulwini zobusuku sasisichazo sokuzaliseka okusondeleyo kwala maxesha mabini exesha lesiprofeto. “Umnyango” ovaliweyo wolawulo lwamaxesha kwi-waymark yokugqibela uchaza ukuzaliseka kwala maxesha mabini esiprofeto, yaye uphawula indawo apho ixilongo lesixhenxe, okanye lexesha leNkululeko, liqala khona ukuvuthelwa. Yonke i-waymark kwimbali nganye inxulumene ngokuthe ngqo “namaxesha asixhenxe,” yaye “amaxesha asixhenxe” amele umsonto odibanisa ezo mbali zombini, yaye ezo mbali zombini zimela isigidimi semvula yamva.
We will continue this study in the next article.
Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“‘Kwabo bakhubekisayo elizwini, bengathobeli,’ uKristu ulilitye lesikhubekiso. Kodwa ‘ilitye abalalayo abakhi, elo lona lenziwe intloko yekona.’ Njengelo litye laliweyo, uKristu, ebuthunyweni baKhe basemhlabeni, wayethwele ukungahoywa nokuphathwa kakubi. Waye ‘edeliwe, elahliwe ngabantu; indoda yeentlungu, eqhelene nesijwili: ... Waye edeliwe, asamxabisanga.’ Isaya 53:3. Kodwa ixesha lalikufuphi lokuba azukiswe. Ngokuvuka kwabafileyo wayeya kubhengezwa ‘njengoNyana kaThixo ngamandla.’ Roma 1:4. Ekubuyeni kwaKhe kwesibini wayeya kutyhilwa njengeNkosi yezulu nehlabathi. Abo babesele beza kumbethelela emnqamlezweni ngoku babeza kubuqonda ubukhulu baKhe. Phambi kwendalo iphela ilitye elaliweyo laliza kuba yintloko yekona.”
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Kwaye kuye nabani na esiya kuwa phezu kwakhe, siya kumtyumza abe luthuli.” Abantu abamala uKristu kungekudala babeza kubona isixeko sabo nesizwe sabo sitshatyalaliswa. Uzuko lwabo lwaliza kuqhekeka, luze lusasazwe njengothuli phambi komoya. Yintoni ke eyabatshabalalisayo amaYuda? Yayililitye elo, ekuthi ukuba babakhele phezu kwalo, ngelibe likhuseleko labo. Yayibububele bukaThixo obadeliweyo, ubulungisa obagatywayo, inceba engakhathalelwanga. Abantu bazimisa ngokuchasene noThixo, yaye konke oko obekuza kuba lusindiso lwabo kwaguqulwa kwaba yintshabalalo yabo. Konke oko uThixo wakumisela ubomi bakufumanisa kungokokufa. Ekubethelelweni kukaKristu emnqamlezweni ngamaYuda kwakubandakanyekile ukutshatyalaliswa kweYerusalem. Igazi elaphalazwayo eKalvari laba ngumthwalo owabatshonisayo entshabalalweni ngenxa yeli hlabathi nangenxa yehlabathi elizayo. Kuya kuba njalo ke nangomhla omkhulu wokugqibela, xa umgwebo uya kuwela phezu kwabalahli bobabalo lukaThixo. UKristu, iliwa labo lokukhubeka, uya kuthi ngoko abonakale kubo njengentaba ephindezelayo. Uzuko bobuso baKhe, obububomi kumalungisa, luya kuba ngumlilo odlayo kwabakhohlakeleyo. Ngenxa yothando olwaliweyo, nobabalo obudeliweyo, umoni uya kutshatyalaliswa.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.
“Ngezifaniso ezininzi nezilumkiso eziphindaphindiweyo, uYesu wabonisa oko kwakuyakuba sisiphumo kumaYuda ngokwala uNyana kaThixo. Kula mazwi wayethetha nabo bonke kuzo zonke izizukulwana abangalifuni ukumamkela Yena njengoMhlanguli wabo. Sonke isilumkiso sesabo. Itempile ehlanjululweyo ngobungcoliso, unyana ongathobeliyo, abalimi bobuxoki, abakhi abanyelisayo, banento ehambelanayo namava omoni wonke. Ngaphandle kokuba aguquke, umgwebo abawufanekisayo uya kuba ngowakhe.” The Desire of Ages, 599, 600.