The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.
Isivakalisi sokuqukumbela seTestamente eNdala sibeka phambili isithembiso sokuba umprofeti uEliya uya kuvela enomyalezo ngaphambi komhla omkhulu nowoyikekayo weNkosi.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Niyabonani, ndiya kunithumela uEliya umprofeti ngaphambi kokufika kwemini enkulu neyoyikekayo yeNkosi; yaye uya kuyibuyisela intliziyo yooyise ebantwaneni, nentliziyo yabantwana kooyise, hleze ndifike ndiwubethe umhlaba ngesiqalekiso. Malaki 4:5, 6.
The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.
IBhayibhile icacile ukuba “imini enkulu neyoyikekayo yeNkosi” okanye “isiqalekiso” uThixo athi “awubethe ngaso umhlaba” sikwabonakaliswa ngokomfuziselo “njengezibetho ezisixhenxe zokugqibela” okanye “ingqumbo kaThixo” encwadini yeSityhilelo. Isahluko seshumi elinesihlanu seSityhilelo sazisa imeko yesiprofeto ekhokelela ekuthululweni kwezibetho ezisixhenxe ezinkulu nezoyikekayo zokugqibela zesahluko seshumi elinesithandathu.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.
Ndabona omnye umqondiso ezulwini, mkhulu, uyamangalisa, izithunywa zezulu ezisixhenxe zineembandezelo ezisixhenxe zokugqibela; kuba kuzo kugqityelwe ingqumbo kaThixo.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.
Ndabona ngathi lulwandle lweglasi oluxutywe nomlilo; nabo abo baloyisileyo irhamncwa, nomfanekiso waso, nophawu lwaso, nenani legama laso, bemi phezu kolwandle lweglasi, beneehadi zikaThixo. Bacula ingoma kaMoses umkhonzi kaThixo, nengoma yeMvana, besithi, Mikhulu, ziyamangalisa imisebenzi yakho, Nkosi Thixo Somandla; zithe tye, ziyinyaniso iindlela zakho, wena Kumkani weengcwele. Ngubani na ongayi kukoyika, Nkosi, alizukise igama lakho? ngokuba nguwe wedwa ongcwele; ngokuba zonke iintlanga ziya kuza zikhonze phambi kwakho; ngokuba izigwebo zakho zibonakalisiwe.
And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.
Emva koko ndakhangela, nanko ke, itempile yomnquba wobungqina emazulwini ivuliwe; baza izithunywa zezulu ezisixhenxe zaphuma etempileni, ziphethe izibetho ezisixhenxe, zambethe ilinen ecocekileyo nemhlophe, zibhinqiswe izifuba ngeebhanti zegolide. Yaza enye kwezo zidalwa zine eziphilileyo yanika ezo zithunywa zezulu zisixhenxe izitya zegolide ezisixhenxe, zizele ngumsindo kaThixo, ophila ngonaphakade kanaphakade. Itempile yazaliswa ngumsi, ngenxa yozuko lukaThixo nangenxa yamandla akhe; akwabakho mntu unako ukungena etempileni, zide zizaliseke izibetho ezisixhenxe zezo zithunywa zezulu zisixhenxe. ISityhilelo 15:1–8.
The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”
Isizathu sokuba “kungabikho namnye umntu unako ukungena etempileni, de kube zizalisekile izibetho ezisixhenxe zeengelosi ezisixhenxe” kukuba ithuba lokuqinisekiswa kosindiso liyavalwa xa itempile izaliswa ngumsi kwisahluko seshumi elinesihlanu. Ixesha lokuvavanywa elanikwayo uluntu ukuze luguquke lufumane usindiso lisuke liphelile ngelo xesha. Xa kufikelelwa kuloo mzuzu wexesha “imini enkulu eyoyikekayo yeNkosi” uYohane ayibiza ngokuba “zizibetho ezisixhenxe zokugqibela” igalelwa phambi kokuBuya kweSibini kukaKristu. UMalaki wayibiza loo mini ngokuba “yeyoyikekayo,” yaye uIsaya uyichaza njengokuba “sisenzo” sikaThixo “esingaqhelekanga.”
For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.
Ngokuba iNkosi iya kusuka, njengaseNtabeni yePerazim, iya kuba nomsindo, njengakwintili yaseGibheyon, ukuze yenze umsebenzi wayo, umsebenzi wayo ongaqhelekanga; ize izalisekise isenzo sayo, isenzo sayo esingaqhelekanga. Ngoko ke ngoku musani ukuba ngabagculeli, hleze izibophelelo zenu zomelele; kuba ndivile eNkosini uYehova wemikhosi ngentshabalalo, emiselweyo phezu kwehlabathi lonke. Isaya 28:21, 22.
Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.
Nangona “umsebenzi wasemzini” kaThixo ubandakanya “umhlaba wonke,” iMpembelelo ecacileyo ithi ukuphalazwa kwezibetho kunxulumene novukelo lwesizwe esinye.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Iintlanga zasemzini ziya kulandela umzekelo waseUnited States. Nangona yona ikhokela ekuphumezeni oku, sekunjalo le ngxaki inye iya kuwela abantu bethu kuzo zonke iindawo zehlabathi.” Testimonies, volume 6, 395.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Njengokuba iMerika, ilizwe lenkululeko yonqulo, iya kumanyana noBupopu ekunyanzeliseni isazela nasekubopheleleni abantu ukuba bahloniphe isabatha yobuxoki, abantu bawo onke amazwe ehlabathini baya kukhokelelwa ukuba balandele umzekelo wayo.” Testimonies, umqulu 6, 18.
Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.
Zonke iintlanga ziya kuzalisa indebe yexesha lazo lovavanyo, kodwa “izigwebo zikaThixo” athe uDade uWhite wazichaza “njengokonakala kwesizwe”, “ixesha lezigwebo zikaThixo ezitshabalalisayo” njengoko ekwabiza njalo imbali eqala ngomthetho weCawa eUnited States, azizo izibetho ezisixhenxe zokugqibela.
“A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
“Kuza ixesha apho umthetho kaThixo uya kuthi, ngendlela ekhethekileyo, wenziwe into engekho emthethweni kwilizwe lethu. Abalawuli besizwe sethu baya kuthi, ngemithetho eyamkelwe sisigqeba sowiso-mthetho, banyanzelise umthetho weCawa, aze ngaloo ndlela abantu bakaThixo baziswe emngciphekweni omkhulu. Xa isizwe sethu, kumabhunga aso owiso-mthetho, siya kumisela imithetho yokubopha izazela zabantu ngokuphathelele kumalungelo abo enkolo, sinyanzelisa ukugcinwa kweCawa, size sisebenzise amandla ocinezelo ngokuchasene nabo bagcina iSabatha yosuku lwesixhenxe, umthetho kaThixo uya kuthi, kuzo zonke iinjongo neenjongo ezisebenzayo, wenziwe into engekho emthethweni kwilizwe lethu; yaye uwexuko lwesizwe luya kulandelwa yintshabalalo yesizwe.” Review and Herald, Disemba 18, 1888.
The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.
Izigwebo zikaThixo, ezichongwa nguDade uWhite ngokuba “kukutshatyalaliswa kwesizwe,” ziqala kumthetho weCawa wesizwe yaye ziphawula ukuqala “kwesenzo saKhe esingaqhelekanga” sikaThixo, nangona isenzo sikaThixo esingaqhelekanga sibhekisa ngokuthe ngqo ngakumbi kwizibetho ezisixhenxe zokugqibela. Umfanekiso opheleleyo ngakumbi wesenzo sikaThixo esingaqhelekanga uyabonakala xa inkululeko ephuma eYiputa yongezwa kumgca wezigwebo zikaThixo zolawulo. Izibetho zaseYiputa, nangona zazingeshumi ngenani, zahlulwa. Ezintathu zokuqala zahlulwa kwezisixhenxe zokugqibela. Ngaloo ndlela, inkululeko ephuma eYiputa ichonga ixesha elimelwe zizibetho ezintathu zokuqala, eliqala ngokutshatyalaliswa kwesizwe saseUnited States, lize liqhubeke de uMikayeli asukume kuze kuvalwe ixesha lovavanyo loluntu.
“God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.
“Izigwebo zikaThixo ziya kuza phezu kwabo bafuna ukucinezela nokutshabalalisa abantu baKhe. Ukunyamezela kwaKhe ixesha elide abangendawo kubakhuthaza abantu esonweni, kodwa ukohlwaywa kwabo, nangona kunjalo, kuqinisekile yaye kuyoyikeka kuba kulibazisekile ixesha elide. ‘INkosi iya kusuka, njengaseNtabeni yePerazim, iya kuba nomsindo, njengasesihlanjeni saseGibheyon, ukuze yenze umsebenzi wayo, umsebenzi wayo ongaqhelekanga; izalisekise isenzo sayo, isenzo sayo esingaqhelekanga.’ Isaya 28:21. KuThixo wethu onenceba, isenzo sokohlwaya sisenzo esingaqhelekanga. ‘Ndiya kufunga ngobomi bam, utsho iNkosi uYehova, andinankoliseko ekufeni kongendawo.’ Hezekile 33:11. INkosi ‘inenceba, inobabalo, iyacotha ukuba nomsindo, inobuninzi bokulunga nenyaniso, … ixolela ubugwenxa, nokreqo, nesono.’ Kanti ke ayisayi ‘kuyekela onetyala angabi natyala.’ ‘INkosi iyacotha ukuba nomsindo, inamandla amakhulu, ayisayi konke konke kumkhulula ongendawo etyaleni.’ Eksodus 34:6, 7; Nahum 1:3. Ngezinto ezoyikekayo ebulungiseni Uya kulithethelela igunya lomthetho waKhe onyathelwe phantsi. Ubuzaza bembuyekezo elindele umoni bunokugwetywa ngokungathandi kweNkosi ukuphumeza ubulungisa. Isizwe asinyamezela ixesha elide, nesingayi kusibetha ade umlinganiselo wobugwenxa baso uzaliseke ekubalweni kukaThixo, ekugqibeleni siya kusela indebe yengqumbo engenaxutywa nenceba.”
“When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.
“Xa uKristu eyeka ukulamlela kwaKhe engcweleni, iya kuthululwa ingqumbo engaxutywanga eyasongelwa phezu kwabo banqula irhamncwa nomfanekiso walo, bamkele uphawu lwalo (ISityhilelo 14:9, 10). Izibetho ezabehlela iYiputa xa uThixo wayesele eza kuhlangula uSirayeli zazifana ngohlobo nezo zigwebo zoyikekayo ngakumbi nezibanzi ngakumbi eziya kuwela ihlabathi kanye phambi kokuhlangulwa kokugqibela kwabantu bakaThixo. Utsho umchazi wesityhilelo, xa echaza ezo zohlwayo zoyikekayo: ‘Kwawela isilonda esibi nesibuhlungu phezu kwabantu ababenophawu lwerhamncwa, naphezu kwabo babenqula umfanekiso walo.’ Ulwandle ‘lwaba njengegazi lomntu ofileyo; yaza yonke into ephilayo eyayiselwandle yafa.’ Kanjalo ‘imilambo nemithombo yamanzi … yaba ligazi.’ Nokuba zoyikeka kangakanani na ezi zohlwayo, ubulungisa bukaThixo buma bubonakalaliswe ngokupheleleyo. Ingelosi kaThixo iyavakalisa isithi: ‘Ulungile Wena, Nkosi, … ngokuba ugwebe ngokunje. Kuba bachithe igazi labangcwele nelabaprofeti, Wena ubanike igazi ukuba balisele; kuba bafanelekile.’ ISityhilelo 16:2–6. Ngokugweba abantu bakaThixo ekufeni, baye bazenzela ityala legazi labo ngokwenene kanye ngokungathi lalichithwe zizandla zabo. Ngokunjalo uKristu wabhengeza amaYuda exesha laKhe enetyala lalo lonke igazi lamadoda angcwele elalichithiwe ukususela ngemihla ka-Abheli; kuba ayenomoya omnye, yaye ayefuna ukwenza umsebenzi ofanayo naba babulali babaprofeti.”
“In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.
“Kwintsholongwane elandelayo, ilanga linikwa amandla ‘okutshisa abantu ngomlilo. Kwaye abantu batshiswa bubushushu obukhulu.’ Iindinyana 8, 9. Abaprofeti bayichaza ngolu hlobo imeko yomhlaba ngelo xesha loyikekayo: ‘Ilizwe liyalila; … ngokuba isivuno sentsimi sitshabalele…. Yonke imithi yasentsimini ibunile; ngokuba uvuyo lubunile lwemka koonyana babantu.’ ‘Imbewu ibolile phantsi kwamagada ayo, oovimba bashiywe bengamanxuwa…. Hayi ukugcuma kwezilwanyana! imihlambi yeenkomo ididekile, ngokuba ayinadlelo…. Imilambo yamanzi yomile, nomlilo uligqibile idlelo lasentlango.’ ‘Iingoma zetempile ziya kuba zizililo ngaloo mini, utsho iNkosi uYehova: kuya kubakho izidumbu ezininzi kuyo yonke indawo; baya kuziphosa phandle bethe cwaka.’ UYoweli 1:10–12, 17–20; Amosi 8:3.
“These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.
“Ezi zibetho azikho zehlabathi lonke, kungenjalo abemi bomhlaba bebeya kutshatyalaliswa ngokupheleleyo. Noko ke ziya kuba zezona zibhubhani zoyikekayo ezakha zaziwa ngabantu abafayo. Zonke izigwebo phezu kwabantu, phambi kokuvalwa kwexesha lovavanyo, bezixutywe nenceba. Igazi likaKristu elibhengezayo lilikhusele umoni ekufumaneni umlinganiselo opheleleyo wetyala lakhe; kodwa emgwebeni wokugqibela, ingqumbo ithululwa ingenaxutywa nenceba.
“In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.
“Ngaloo mini, izihlwele ziya kunqwenela ikhusi lenceba kaThixo ebeziyidele ixesha elide kangako. ‘Yabonani, iyeza imihla, itsho iNkosi uYehova, endiya kuthumela ngayo indlala ezweni, ingabi yindlala yesonka, ingabi lunxano lwamanzi, ibe ibe yeyokuva amazwi kaYehova: baya kubhadula besuka elwandle besiya elwandle, besuka emantla bade baye empumalanga, baya kugidima benyuka behla bekhangela ilizwi likaYehova, bangalifumani.’ Amos 8:11, 12.” Imbambano Enkulu, 627–629.
In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.
Kwisicatshulwa esandulelayo kwathiwa, “Isizwe anyamezela kuso ixesha elide, nesiya angayi kusibetha side sizalise umlinganiselo wobugwenxa baso encwadini kaThixo, ekugqibeleni siya kusela indebe yengqumbo engaxutywanga nenceba.” Wabhala kananjalo kwakuloo mhlathi esithi, “Izibetho ezehlela iYiputa xa uThixo wayesele eza kukhulula uSirayeli zazifana ngokwendalo nezo zigwebo zoyikekayo ngakumbi nezibanzi ngakumbi eziza kwehlela ihlabathi kanye phambi kokuhlangulwa kokugqibela kwabantu bakaThixo.” Isizwe (i-United States) esizalisa “umlinganiselo wobugwenxa” siya kuva izibetho ezifana nezo zibetho zilishumi zaseYiputa.
The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.
Izibetho zaseYiputa zahlulwa zaba ngamaxesha amabini. Izibetho ezintathu zokuqala zehlela wonke umntu, kodwa ezisixhenxe zokugqibela zehlela amaYiputa kuphela.
And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.
Kwaye ngaloo mini ndiya kulahlula ilizwe laseGoshen, apho abantu bam bahlala khona, ukuze kungabikho zibawu zininzi khona; ukuze wazi ukuba ndinguYehova phakathi komhlaba. Eksodus 8:22.
The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.
Izibetho ezithathu zokuqala eYiputa zawela kuyo yonke indawo, kodwa iGoshen, apho amaHebhere ayehlala khona, ayizange yamkele izibetho ezisixhenxe zokugqibela zaseYiputa. IUnited States sisizwe esizalisa indebe yaso yobugwenxa ngomthetho weCawa. Ngelo xesha uwexuko lwesizwe lulandelwa yintshabalalo yesizwe, kodwa izigwebo ezivelisa intshabalalo yesizwe zixutywe nenceba de uMikayeli asukume, kuvalwe ixesha lovavanyo kubo bonke abantu. Ngomthetho weCawa eUnited States uninzi lwabo ngoku bazibiza ngokuba ngabagcini beSabatha luya kuqubuda kumagunya akhoyo, lwamkele uphawu lwerhamncwa. Ngelo xesha umba womthetho weCawa uba luvavanyo lokomoya kwabo bebekade bengaphandle kwe-Adventism. Ukususela kumthetho weCawa eUnited States de uMikayeli asukume kukho ukuhlanganiswa okukhulu kwabasebenzi beyure yeshumi elinanye, kodwa umnyango sele uvaliwe phezu kwabo babanjwa benoxanduva ngokukhanya kweSabatha yosuku lwesixhenxe ngaphambi komthetho weCawa.
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
“Ngokungakumbi nangakumbi, njengoko iintsuku zihamba, kuya kucaca ukuba izigwebo zikaThixo zisehlabathini. Ngomlilo nangesikhukula nangenyikima ulumkisa abemi balo mhlaba ngokusondela kwakhe okukufuphi. Ixesha liyasondela xa ingxaki enkulu embalini yehlabathi iya kube ifikile, xa zonke izenzo kulawulo lukaThixo ziya kujongwa ngomdla omkhulu nangoloyiko olungathethekiyo. Ngokulandelelana okukhawulezileyo izigwebo zikaThixo ziya kulandelana—umlilo nesikhukula nenyikima, kunye nemfazwe nokuphalala kwegazi.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
“Owu, akwaba abantu balazi ixesha lokutyelelwa kwabo! Baninzi abangekaliva inyaniso evavanyayo yale mihla. Baninzi abo uMoya kaThixo asabambana nabo. Ixesha lezigwebo zikaThixo ezitshabalalisayo lixesha lenceba kwabo bangazange bafumane thuba lokufunda ukuba yintoni inyaniso. INkosi iya kubajonga ngothando oluthambileyo. Intliziyo yaYo yenceba iyachukumiseka; isandla saYo sisaluliwe ukuba sisindise, lo gama umnyango uvaliwe kwabo bebengafuni ukungena.”
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.
“Inceba kaThixo ibonakaliswa ekunyamezeleni kwaKhe okude. Uzibambile izigwebo zaKhe, elindele ukuba isigidimi sesilumkiso sivakaliswe kubo bonke. Owu, ukuba abantu bethu bebengaluva njengoko befanele uxanduva olubekwe phezu kwabo lokunikela ihlabathi isigidimi sokugqibela senceba, hayi, ubungakanani bomsebenzi omangalisayo obunokwenziwa!” Testimonies, volume 9, 97.
In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”
Kwisicatshulwa esingaphambili wachaza ukuba “ixesha lemigwebo kaThixo etshabalalisayo lixesha lenceba kwabo bangazange babe nathuba lokufunda ukuba yintoni inyaniso.” Kwisicatshulwa esilandelayo ubhekisa kulo mhla wexesha ngokuthi “ixesha lembandezelo.”
“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.
“Ndabona ukuba iSabatha engcwele iyiyo, yaye iya kuba, ludonga olwahlulayo phakathi koSirayeli oyinyaniso kaThixo nabangakholwayo; yaye iSabatha ngumbuzo omkhulu, wokudibanisa iintliziyo zabangcwele bakaThixo abathandekayo abalindileyo. Kwaye ukuba umntu ebesakholwa, wayigcina iSabatha, wafumana intsikelelo ehamba nayo, aze emva koko ayincame, awaphule umyalelo ongcwele, ebeya kuzivalele amasango esiXeko esiNgcwele ngokwakhe, kanye njengokuba kuqinisekile ukuba kukho uThixo olawula ezulwini phezulu. Ndabona ukuba uThixo wayenabantwana, abangayiboniyo baze bangayigcini iSabatha. Babengakhange bayalele ukukhanya ngayo. Kwaye ekuqaleni kwexesha lembandezelo, sazaliswa nguMoya oyiNgcwele xa saphumayo saya kuvakalisa iSabatha ngokugqithiseleyo. Oku kwawacaphukisa amabandla, kunye nama-Adventist ngegama, kuba babengenako ukuyiphikisa inyaniso yeSabatha. Kwaye ngelo xesha, abanyuliweyo bakaThixo, bonke babona ngokucacileyo ukuba sasinenyaniso, baza baphuma baza banyamezela intshutshiso kunye nathi.” A Word to the Little Flock, 18, 19.
Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.
Nangona uguqulwe kancinane, elo candelo linye lisandul’ ukucatshulwa lifumaneka kwincwadi ethi Early Writings. Kuloo ncwadi uquka amagqabantshintshi ngentetho yakhe ethi “ixesha lenkathazo.” A Word to the Little Flock yayiyeyona mpapasho yokuqala yamaMillerite athembekileyo kodwa adanileyo emva koDano Olukhulu lwango-Oktobha 22, 1844, yaye kumashumi eminyaka kamva, xa abahleli babesebenzisa iinxalenye zolo phetshana ukuze bazifake kwincwadi ethi Early Writings, bacacisa ukuba “ixesha lenkathazo” ekubhekiswa kulo lalingengawo amakhamandela asixhenxe okugqibela, kuba xa amakhamandela asixhenxe okugqibela egalelwa, akukho nceba ixutywe nezigwebo.
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
“1. Kwiphepha 33 kunikwe oku kulandelayo: ‘Ndabona ukuba iSabatha engcwele iyiyo, yaye iya kuhlala injalo, udonga olwahlulayo phakathi koSirayeli wokwenene kaThixo nabangakholwayo; nokuba iSabatha ngumbandela omkhulu wokumanyanisa iintliziyo zabangcwele bakaThixo abathandekayo nabalindileyo. Ndabona ukuba uThixo wayenabantwana abangayiboniyo nabangayigciniyo iSabatha. Babengakhange bakukhanyele ukukhanya okuphathelele kuyo. Kwaye ekuqaleni kwexesha lembandezelo, sazaliswa nguMoya oyiNgcwele xa saphumayo saza sayivakalisa iSabatha ngokupheleleyo ngakumbi.’
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.
“Lo mbono wanikwa ngowe-1847 xa kwakukho abazalwana bama-Advent abambalwa kakhulu abagcina iSabatha, yaye phakathi kwabo bambalwa kuphela ababecinga ukuba ukugcinwa kwayo kubaluleke ngokwaneleyo ukuba kutsale umgca phakathi kwabantu bakaThixo nabangakholwayo. Ngoku ukuzaliseka kwaloo mbono kuyaqalisa ukubonakala. ‘Ukuqalisa kwelo xesha lembandezelo,’ ekuthethwa ngalo apha, akubhekiseli kwixesha apho izibetho ziya kuqalisa ukuthululwa, kodwa kubhekisa kwithuba elifutshane kanye phambi kokuba zithululwe, ngoxa uKristu esesengcwele. Ngelo xesha, ngoxa umsebenzi wosindiso usondela esiphelweni, imbandezelo iya kube isiza phezu komhlaba, neentlanga ziya kuba nomsindo, ukanti zibanjwe zingalawuleki ukuze zingawuthinteli umsebenzi wesithunywa sezulu sesithathu. Ngelo xesha ‘imvula yasemva,’ okanye uhlaziyo oluvela ebusweni beNkosi, iya kuza, ukuze inike amandla ilizwi elikhulu lesithunywa sezulu sesithathu, yaye ilungise abangcwele ukuba beme ngexesha apho izibetho ezisixhenxe zokugqibela ziya kuthululwa.” Early Writings, 85.
At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.
Ngexesha lomthetho weCawa eUnited States, uwexuko lwesizwe luya kulandelwa yintshabalalo yesizwe. Ngaloo mthetho weCawa, ubu-Adventism eUnited States buya kwahlulwa bube zizigaba ezibini; esinye siya kwamkela uphawu lwerhamncwa, esinye sona itywina likaThixo. Intshabalalo yesizwe yaseUnited States imelwe zizibetho ezintathu zokuqala zaseYiputa. Ezo zigwebo ziya kuqhubeka kude kube kukuvalwa kwexesha lovavanyo loluntu; emva koko izibetho ezisixhenxe zokugqibela, ezingaxutywanga nenceba, ziya kuthululwa.
My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.
Ingongoma yam ayingako kangako ngembali yesiprofeto yaseYiputa, koko ingakumbi yile nyaniso yokuba uEllen White uchaza iYiputa njengomfuziselo wohlanga olunyanzelisa ihlabathi liphela ukuba lamkele uphawu lwerhamncwa; kuba, ngokwenza oko, usebenzisa isiqalo ukubonakalisa isiphelo, nto leyo engumqondiso wesiprofeto kaYesu njengo-Alfa no-Omega. Kwibali leEksodus, xa iNkosi ingena emnqophisweni noSirayeli wamandulo, Izazisa ngegama elitsha.
Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.
Yandula ke uYehova kuMoses wathi, Ngoku uya kubona oko ndiya kukwenza kuFaro; kuba ngesandla esinamandla uya kubayeka bahambe, yaye ngesandla esinamandla uya kubagxotha ezweni lakhe.
And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
Waza uThixo kuMoses, wathi kuye, NdinguYehova; ndabonakala kuAbraham, kuIsake, nakuYakobi, ngegama elithi Thixo uSomandla, kodwa ngegama lam elithi YEHOVA andizange ndaziwe kubo.
And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.
Kananjalo ndimimise umnqophiso wam nabo, wokubanika ilizwe laseKanan, ilizwe lohambo lwabo, ababelubhadula kulo bengabaphambukeli. Kananjalo ndikuve nokuncwina koonyana bakaSirayeli, abagcinwe ngamaYiputa ebukhobokeni; ndawukhumbula umnqophiso wam. Ngenxa yoko yithi koonyana bakaSirayeli, NdinguYehova, yaye ndiya kunikhupha phantsi kwemithwalo yamaYiputa, ndinisindise ebukhobokeni babo, ndinihlangule ngengalo eyoluliweyo nangemigwebo emikhulu; yaye ndiya kunamkela ukuba nibe ngabantu bam, mna ndibe nguThixo kuni; nazi ukuba ndinguYehova uThixo wenu, onikhuphayo phantsi kwemithwalo yamaYiputa. Ndiya kuningenisa ezweni, endalifungayo ukuba ndiya kulinika uAbraham, kuIsake, nakuYakobi; yaye ndiya kuninika lona libe lilifa: NdinguYehova.
And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.
UMoses watsho ngokunjalo kubantwana bakwaSirayeli; kodwa abamphulaphulanga uMoses ngenxa yokubandezeleka komoya, nangenxa yobukhoboka obukhohlakeleyo. Eksodus 6:1–9.
The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.
INkosi apha ichaza uMoses njengommeli womnqophiso waYo, njengoko kwakunjalo ngoYakobi, ngoIsake nangoAbraham. Kude kube kwimbali kaMoses igama elithi JEHOVA lalingaziwa kuAbraham nakwizizukulwana zakhe, yaye kwimbali yokuhlaziywa komnqophiso kaAbraham, xa amaHebhere ayeza kukhululwa ebukhobokeni baseYiputa, iNkosi yazisa isityhilelo esitsha sesimilo saYo, kuba igama limela isimilo ngokwesiprofeto. Xa uAbram wangena emnqophisweni neNkosi, iNkosi yaliguqula igama lakhe laba nguAbraham. Ekuqaleni kwesiprofeto sobukhoboka baseYiputa ummeli womnqophiso ongumntu watshintshwa igama lakhe, yaye ekupheleni kweso siprofeto uThixo wazisa igama elitsha laKhe.
Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.
UAbram wangena emnqophisweni kwisahluko seshumi elinesihlanu, yaye apho kwamiselwa isiprofeto sobukhoboka baseYiputa seminyaka engamakhulu amane. Kwisahluko seshumi elinesixhenxe uAbram wanikwa ummiselo wolwaluko, yaye amagama akhe nelikaSara atshintshwa.
Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.
Kwiminyaka engamakhulu amane kamva uMoses wavuswa ukuze azalisekise isiprofeto sika-Abraham seminyaka engamakhulu amane. UAbraham, uIsake, uYakobi noMoses bonke bamele amawaka alikhulu elinamashumi amane anesine angena emnqophisweni neNkosi ngemihla yokugqibela.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Kwiintsuku zokugqibela zembali yalo mhlaba, umnqophiso kaThixo nabantu bakhe abagcina imithetho yakhe uya kuhlaziywa.” Review and Herald, February 26, 1914.
The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.
Ukwahlulwa kwabagcini beSabatha abamkela uphawu lwerhamncwa kubagcini beSabatha abamkela itywina likaThixo kwenziwa ngexesha lomthetho weCawa. Oko kwahlulwa kubonakaliswa kumzekeliso weentombi ezilishumi.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Umzekeliso weentombi ezilishumi kuMateyu 25 ukwayimbonakaliso yamava abantu bama-Adventist.” Imbambano Enkulu, 393.
“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.
“Ndidla ngokukhunjuzwa ngomzekeliso weentombi ezilishumi, ezintlanu kuzo zazinebulumko, zathi ezintlanu zaba zizizidenge. Lo mzekeliso uzalisekile kwaye uya kuzaliseka kwaneenkcukacha zawo zonke, kuba usebenza ngokukodwa kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uzalisekile kwaye uya kuqhubeka uyinyaniso ekhoyo kude kube sekupheleni kwexesha.” Review and Herald, Agasti 19, 1890.
The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.
Umzekeliso wazaliseka ngomhla wama-22 kuOktobha 1844 xa iintombi ezizizilumko neezizizidenge zembali yamaMiller zahlulwa. Ukuqala kobuAdventist kumela isiphelo sobuAdventist, yaye ukwahlulwa ekupheleni kukuzaliseka komzekeliso weentombi ezilishumi, kwaye ukwahlulwa ekupheleni kuveliswa ngumthetho weCawa.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Kwakhona, le mizekeliso ifundisa ukuba akuyi kubakho xesha lovavanyo emva komgwebo. Xa umsebenzi weendaba ezilungileyo ugqityiwe, kulandela ngoko nangoko ukwahlulwa phakathi kwabalungileyo nabakhohlakeleyo, yaye isiphelo seqela ngalinye simiselwa ngonaphakade.” Christ’s Object Lessons, 123.
The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.
Umzekeliso weentombi ezilishumi uchaza ukuba ziintombi ezizizilumko zobu-Adventism ezamkela itywina likaThixo, yaye ziintombi ezizizidenge zobu-Adventism ezamkela uphawu lwerhamncwa ngexesha lomthetho weCawa eUnited States. Iintombi ezizidenge zikwamelwe njengamaLawodike.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Imeko yeBandla emelwe ziintombi eziziziyatha, ikwabizwa ngokuba yimeko yaseLawodike.” Review and Herald, Agasti 19, 1890.
In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.
Ngemihla yokugqibela, xa uThixo ehlaziya umnqophiso waKhe nabantu baKhe abagcina imithetho yaKhe, uThixo uya kutyhila igama elitsha laKhe, njengoko wenza xa wayehlaziya umnqophiso ngexesha likaMoses. Imeko yeentombi ezizizidenge kukuba azinayo ioli, yaye imeko yabaseLawodike kukuba ziyimfama kakhulu ukuba zibone ukuba azinayo ioli. Kuyacaca ukuba, ukuba iintombi ezizizidenge zingabaseLawodike, ngoko iintombi ezizizilumko zingabaseFiladelfiya.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
Kwaye ubhalele ingelosi yebandla laseFiladelfiya, uthi; Utsho oyiNgcwele, oyinyaniso, ophethe isitshixo sikaDavide, ovulayo, kungabikho namnye uvalayo; novalayo, kungabikho namnye uvulayo; Ndiyayazi imisebenzi yakho; nanko, ndibeke phambi kwakho umnyango ovulekileyo, kungekho namnye unokuwuvala; ngokuba unamandla amancinane, waligcina ilizwi lam, akwalikhanyela negama lam.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
Yabonani, ndobenza abo bendlu yesikhungu sikaSathana, abathi bangamaYuda, kanti abanjalo, koko bayaxoka; yabonani, ndobenza beze banqule phambi kweenyawo zakho, bazi nokuba ndikuthandile. Kuba uligcinile ilizwi lonyamezelo lwam, nam ndiya kukugcina kwixesha lovavanyo, eliya kuza phezu kwehlabathi liphela, ukuze kuvavanywe abo bahlala emhlabeni.
Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.
Yabonani, ndiza kamsinya; bambelela nkqi kuloo nto unayo, ukuze kungabikho namnye uthabatha isithsaba sakho. Lowo woyisayo ndiya kumenza intsika etempileni kaThixo wam, angabi saphuma konke kuyo; ndibhale phezu kwakhe igama likaThixo wam, negama lomzi kaThixo wam, oyiYerusalem entsha, owehla uphuma ezulwini kuThixo wam; ndibhale phezu kwakhe negama lam elitsha. Lowo unendlebe makeve oko uMoya akutshoyo kuwo amabandla. ISityhilelo 3:7–13.
The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.
AmaFiladelfiya amele ikhulu elinamashumi amane anesine amawaka, yaye athenjisiwe ukuba uThixo uya kubhala phezu kwawo igama lakhe elitsha. Xa iNkosi ingena emnqophisweni nekhulu elinamashumi amane anesine amawaka, iya kuzazisa ngegama elitsha layo. UAbraham waxelelwa yiNkosi ukuba Yayi nguThixo uSomandla.
And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.
Kwathi ke uAbram akuba eneminyaka emashumi alithoba anethoba, uYehova wabonakala kuAbram, wathi kuye, NdinguThixo uSomandla; hamba phambi kwam, ube ngogqibeleleyo. Ndiya kumisa umnqophiso wam phakathi kwam nawe, ndikandise kakhulu kunene. Wawa ngobuso bakhe uAbram; waza uThixo wathetha naye, esithi, Mna ke, yabona, umnqophiso wam unawe, kwaye uya kuba nguyise weentlanga ezininzi. Igama lakho alisayi kuphinda libizwe ngokuba nguAbram, kodwa igama lakho liya kuba nguAbraham; ngokuba ndikwenze uyise weentlanga ezininzi. Genesis 17:1–5.
When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.
Xa iNkosi yaqala ukungena emnqophisweni nabantu abanyuliweyo ngexesha lika-Abraham, Yazazisa njengoThixo uSomandla. Xa Yaqhubela phambili ubudlelane bayo bomnqophiso ngexesha likaMoses, okokuqala Yazazisa njengoJEHOVA. Xa uYesu wafika ukuze aqinise umnqophiso nabaninzi iveki enye, Wazisa igama elitsha likaThixo elalisuke lavakaliswa kwaba kanye kuphela kwiTestamente eNdala, yaye oko kwakwenziwe ngumBhabhiloni.
Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.
Ke kaloku uNebhukadenetsare ukumkani wamangaliswa, waza waphakama ngokukhawuleza, wathetha, wathi kubacebisi bakhe, Asibaphosanga na amadoda amathathu ebotshelelwe phakathi komlilo? Baphendula bathi kukumkani, Kuyinyaniso, kumkani. Waphendula wathi, Yabonani, ndibona amadoda amane ekhululekile, ehamba phakathi komlilo, yaye akonzakalanga; yaye imbonakalo yowesine injengoNyana kaThixo. Daniyeli 3:24, 25.
It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.
Kulula kakhulu ukungqina ukuba isahluko sesithathu sikaDaniyeli sichaza umthetho weCawa eUnited States. KuDaniyeli 3 uShadraki, uMeshaki noAbhedinego bamele ikhulu elinamashumi amane anesine amawaka. Ikhulu elinamashumi amane anesine amawaka ngabona bahlaziya umnqophiso okokugqibela. KuDaniyeli 3 sibona umzekeliso wesiprofeto womthetho weCawa nembali yemvula yasemva. UKristu wayekho yaye uya kuba semililweni yentshutshiso kunye nabathembekileyo bakhe abathathu, bengamele nje kuphela ikhulu elinamashumi amane anesine amawaka, kodwa kwanemiyalezo yeengelosi ezintathu. Emlilweni, ofuzisela ingxaki yomthetho weCawa, uchongwe ngelinye lamagama Akhe, yaye ligama elalingayi kwaziswa embalini de uKristu afike njengoNyana kaThixo. Kumzekeliso wesahluko sesithathu sibona abo bahlaziya umnqophiso ekupheleni kwehlabathi besebenzisana noKristu ngexesha lengxaki yokugqibela, yaye Unalo igama ekwakungekho bani ulaziyo.
Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.
Phambi kokuba ndiphambuke kakhulu ekucamngceni kwethu ngenkululeko yaseYiputa emele umthetho weCawa eUnited States, simele sizikhumbuze ukuba ngaphambi kokuba kuqale owokuqala kwizibetho ezilishumi eYiputa, kwakukho ngokwenene ukuxokozela ngeSabatha.
And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.
UFaro wathi, Yabonani, abantu belizwe ngoku baninzi, ibe nina nibenza baphumle emithwalweni yabo. Kwangaloo mini uFaro wayalela abaphathi bemisebenzi yabantu nabagosa babo, esithi, Anisayi kuphinda nibanike abantu umququ wokwenza izitena njengakuqala; mabahambe baye kuzifunele umququ ngokwabo. Nenani lezitena ababelenza ngaphambili niya kulibeka phezu kwabo; anisayi kulinciphisa nakancinane; kuba bayavila; ngenxa yoko bayakhala, besithi, Masihambe siye kubingelela kuThixo wethu. Makwandiswe umsebenzi phezu kwamadoda, ukuze asebenze kuwo; angawananzi amazwi alilize. Baphuma ke abaphathi bemisebenzi yabantu namagosa abo, bathetha ebantwini, besithi, Utsho uFaro ukuthi, Andisayi kuninika umququ. Hambani niye kuzifunelela umququ apho ninokuwufumana khona; kanti ke akukho nanye into yomsebenzi wenu eya kuncitshiswa. Ngoko abantu basasazeka kulo lonke ilizwe laseYiputa, ukuze baqokelele iindiza endaweni yomququ. Abaphathi bemisebenzi babakhawulezisa, besithi, Fezekisani imisebenzi yenu, izabelo zenu zemihla ngemihla, njengaxa kwakukho umququ. Aza amagosa oonyana bakaSirayeli, ababekwe phezu kwabo ngabaphathi bemisebenzi bakaFaro, abethwa, kwathiwa kuwo, Yini na ukuba ningafezekisanga isabelo senu sokwenza izitena izolo nanamhlanje njengakuqala? Aza ke amagosa oonyana bakaSirayeli aya akhala kuFaro, esithi, Yini na ukuba wenjenjalo kubakhonzi bakho? Akukho mququ unikwa abakhonzi bakho, kanti bathi kuthi, Yenzani izitena; yaye, yabona, abakhonzi bakho bayabethwa; kodwa ityala likubantu bakho. Wathi ke yena, Niyavila, niyavila; ngenxa yoko nithi, Masihambe siye kubingelela kuYehova. Ngoko ke hambani ngoku, nisebenze; kuba anisayi kunikwa mququ, kanti inani lezitena niya kulikhupha. Aza amagosa oonyana bakaSirayeli aqonda ukuba akwimeko embi, emva kokuba kuthethiwe kwathiwa, Anisayi kunciphisa nento eziteneni zenu zesabelo senu semihla ngemihla. Eksodus 5:5–19.
Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.
Ngaphambi komthetho weCawa kuya kubakho ukuxokozela okwandayo ngokuchasene nabo bagcina iSabatha yosuku lwesixhenxe, kanye njengoko kwakunjalo ekukhokeleni kwiizibetho zaseYiputa. UMoses nguye owabonwa ngamaYiputa nangamaHebhere njengalowo wayebangela yonke loo nkathazo, kanye njengoko uAhabhi wamtyhola uEliya.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.
Kwathi, uAhabhi akumbona uEliya, uAhabhi wathi kuye, Nguwe na lo ubangela inkathazo kwaSirayeli? Waphendula wathi, Andinguye obangele inkathazo kwaSirayeli; nguwe ke, nendlu kayihlo, kuba niyishiyile imithetho kaYehova, walandela ooBhahali. 1 Kumkani 18:17, 18.
The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.
Ibali likaMoses libonisa imbali yomthetho weCawa, yaye ibali likaEliya nalo libonisa imbali yomthetho weCawa. Bebodwa okanye bekunye, uMoses noEliya bayimiqondiso. Ekuguqulweni kobuso bukaKristu, bekunye bamela ikhulu elinamashumi amane anesine amawaka abangafiyo nabo bafela eNkosini. UMoses wavuswa, uEliya akazange afe. Kananjalo bangabaprofeti ababini abangabaxhaphazi babantu kwisiTyhilelo seshumi elinanye. Inyaniso eninzi imelwe nguMoses noEliya njengemiqondiso, yaye sinethemba lokuyiqwalasela kamva.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Yabonani, ndiya kunithumela uEliya umprofeti, phambi kokufika komhla omkhulu nowoyikekayo weNkosi; kwaye uya kubuyisela intliziyo yoobawo kubantwana, nentliziyo yabantwana koobawo babo, hleze ndifike ndilibethe ihlabathi ngesiqalekiso. Malaki 4:5, 6.
Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.
Kungekavalwa ixesha lovavanyo loluntu “uEliya umprofeti” uya kuvela enomyalezo okhethekileyo ojika “intliziyo yooyise kubantwana, nentliziyo yabantwana kooyise.” Bonke abaprofeti bangqina ngokuphela kwehlabathi, yaye bonke bayavumelana omnye nomnye.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Kwaye oomoya babaprofeti bayalawulwa ngabaprofeti. Kuba uThixo akanguye umbhali wesiphithiphithi, kodwa ngowoxolo, njengakuzo zonke iicawa zabangcwele. 1 Korinte 14:32, 33.
Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”
Umyalezo kaEliya ufika kanye ngaphambi komhla omkhulu nowoyikekayo weNkosi; ngoko ke, ngulo kanye umyalezo okhethekileyo ofanayo encwadini yeSityhilelo omelwe njenge “ISityhilelo sikaYesu Kristu.” Xa “ixesha likufuphi” umyalezo okhethekileyo kaEliya ubonisa “abakhonzi” bakaThixo izinto “ezimele ukwenzeka kamsinya.”
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
ISityhilelo sikaYesu Kristu, awasinikwa nguThixo, ukuba azibonakalise kubakhonzi bakhe izinto ezimele ukwenzeka kungekudala; wasithumela ke, wasibonakalalisa ngengelosi yakhe kumkhonzi wakhe uYohane: owangqinayo ilizwi likaThixo, nobungqina bukaYesu Kristu, nezinto zonke awazibonayo. Unoyolo ofundayo, nabo balivayo amazwi esi siprofeto, bakugcine okubhaliweyo kuso; kuba ixesha lisondele. ISityhilelo 1:1–3.
Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.
Qaphela ukuba xa uMalaki esebenzisa uEliya njengophawu, uquka isalathiso esingqalileyo ekugcinweni kwemithetho.
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.
Khumbulani umthetho kaMoses umkhonzi wam, endamyalela wona eHorebhe ngenxa kaSirayeli wonke, kunye nemimiselo nemigwebo. Yabonani, ndonithumela uEliya umprofeti, phambi kokufika komhla omkhulu nowoyikekayo weNkosi; yaye yena uya kubuyisela intliziyo yooyise ebantwaneni, nentliziyo yabantwana kooyise, hleze ndifike ndilihlabe ihlabathi ngesiqalekiso. Malaki 4:4–6.
These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.
Ezi ndima zintathu zezokugqibela zeTestamente eNdala, yaye ziqulethe isithembiso sokugqibela seTestamente eNdala kwakunye nokugxininiswa kokugcina imithetho elishumi. Kule ncwadi yeSityhilelo kukho “iintsikelelo” ezisixhenxe, yaye eyokugqibela yintsikelelo phezu kwabo bayigcinayo imithetho elishumi.
I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.
NdinguAlfa no-Omega, isiqalo nesiphelo, owokuqala nowokugqibela. Banoyolo abo benza imithetho yakhe, ukuze babe nelungelo emthini wobomi, baze bangene ngesango emzini. ISityhilelo 22:13, 14.
The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”
Isithembiso sokugqibela kwiTestamente eNdala siyasazisa ukuba “Sikhumbule” imithetho elishumi, kodwa ngokwenza njalo sigxininisa loo mthetho mnye oquka umyalelo othi “khumbula.”
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Khumbula umhla wesabatha, ukuba uwungcwalise. Iintsuku ezintandathu uya kusebenza, uwenze wonke umsebenzi wakho; kodwa umhla wesixhenxe usisabatha sikaYehova uThixo wakho; ngawo akuyi kwenza nawuphi na umsebenzi, wena, nonyana wakho, nentombi yakho, nomkhonzi wakho oyindoda, nesicakakazi sakho, neenkomo zakho, nomphambukeli wakho ophakathi kwamasango akho; kuba ngeentsuku ezintandathu uYehova wenza izulu nomhlaba, ulwandle, nako konke okukuzo, waphumla ngomhla wesixhenxe; ngenxa yoko uYehova wawusikelela umhla wesabatha, wawungcwalisa. Eksodus 20:8–11.
The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.
Isithembiso sokugqibela kuzo zombini iTestamente eNdala neTestamente eNtsha sigxininisa imiyalelo kaThixo, ngokugxininisa okukhethekileyo kwiSabatha yosuku lwesixhenxe. UMalaki uthi “khumbulani,” yaye uYohane usazisa ukuba nisikelelekile ngokwenjenjalo. ISabatha yosuku lwesixhenxe sisikhumbuzo sendalo kaThixo namandla akhe okudala. ISabatha ikwaba yindawo yempikiswano ngemihla yokugqibela yembali yomhlaba. Xa uYohane ebhala “intsikelelo” phezu kwabo bayenzayo imiyalelo yakhe, ubhala nje oko uYesu, uAlfa no-Omega, isiqalo nesiphelo, owokuqala nowokugqibela, wakuvakalisayo. Ngoko ke, isithembiso sokugqibela seTestamente eNtsha sinento yokwenza neSabatha yoSuku lweSixhenxe kwanophawu lobuThixo oluchaza isiphelo ngesiqalo.
The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.
Inyaniso yokuqala ekhankanyiweyo kwiGenesis, ethetha iziqalo, ichaza uMdali, indalo, kunye nogxininiso olukhethekileyo kwiSabatha. Xa kuthatyathwa konke kunye, umgca phezu komgca, isiqalo seTestamente eNdala nesiphelo sazo zombini iTestamente eNdala neNtsha sigxininisa uThixo njengoMdali, iMithetho eliShumi, umthetho weSabatha, kwanokuba uYesu usisiqalo nesiphelo.
Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.
UMprofeti uEliya usetyenziswa nguMalaki njengomfuziselo kwisithembiso sokugqibela seTestamente eNdala, yaye nguye umprofeti owajamelana noIzebhele noAhabhi. Incwadi yeSityhilelo isebenzisa uIzebhele njengomfuziselo wobupopu, yaye ookumkani abalishumi njengomfuziselo weZizwe eziManyeneyo. Ukujamelana kukaEliya noAhabhi noIzebhele kumele ukujamelana kwamawaka alikhulu elinamashumi amane anesine neZizwe eziManyeneyo, ezixhotyiswe ngamandla yi-United States zaza zalawulwa bubupopu. Njengokumkani wezizwe ezilishumi ezingasentla zakwaSirayeli, uAhabhi wayemele igunya elilawulayo phezu kwezizwe ezilishumi, ngaloo ndlela esenza umzekelo we-United States (uAhabhi) exhobisa iZizwe eziManyeneyo (izizwe ezilishumi okanye ookumkani abalishumi kwiSityhilelo seshumi elinesixhenxe) ukuba zenze intshutshiso yabagcini beSabatha ngenxa yobupopu (uIzebhele). Xa uMalaki esebenzisa uEliya ukumela umyalezo oza ngaphambi komhla omkhulu nowoyikekayo weNkosi, uEliya umele abo batshutshiswa yiRoma yanamhlanje (inamba, irhamncwa, nomprofeti wobuxoki), njengokuba naye watshutshiswa nguIzebhele iminyaka emithathu enesiqingatha. Ukugxininisa iSabatha ngokusebenzisa igama elithi “khumbula” kuMalaki 4:4 kongeza nengxaki yomthetho weCawe yangeCawa kumfanekiso wesiprofeto oboniswe nguMalaki.
Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.
Kusekho okungakumbi okufuneka kongezwe ekuqwalaselweni kweenyaniso ezidluliswa ngokuthelekisa isiqalo seTestamente eNdala nesiphelo seTestamente eNdala, kwandule ke kuthelekiswe isiqalo seBhayibhile nesiphelo seBhayibhile. KwiGenesis sinoMdali, indalo, neSabatha ekhumbuza indalo. KwiMalaki sinomyalelo weSabatha uchongwa njengomba wobunzima obukhokelela ekuvalweni kwexesha lovavanyo loluntu nakwiizibetho ezisixhenxe zokugqibela, okanye njengoko uMalaki ekubiza, “imini enkulu neyoyikekayo kaYehova.” U-Eliya umele abantu bakaThixo abavakalisa isigidimi sengelosi yesithathu kwihlabathi elifayo.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“Namhlanje, ngomoya nangamandla kaEliya nokaYohane uMbhaptizi, izithunywa ezimiselwe nguThixo zibiza ingqalelo yehlabathi elijongene nomgwebo kwiziganeko ezinzulu eziza kwenzeka kungekudala ngokunxulumene neeyure zokugqibela zovavanyo nokuvela kukaKristu Yesu njengoKumkani wookumkani neNkosi yeenkosi.” Prophets and Kings, 715, 716.
The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.
Isiqalo seBhayibhile, ekwangumqalo weTestamente eNdala, sibonisa ibali elinye nelo likwisiphelo sazo zombini iiTestamente, kodwa isiqalo ngasinye nesiphelo ngasinye sinenyaniso yaso ekufuneka siyigxininise nesiyongezelele kwisigidimi. KwiGenesis kugxilwe kwizenzo zikaThixo; kuMalaki kugxilwe kwisigidimi esilumkisa ngengxaki ezayo. Isiphelo seSityhilelo sibonisa uAlfa no-Omega. Kwincwadi yokuqala yeTestamente eNtsha, sifunda oku kulandelayo.
The book of the generation of Jesus Christ, the son of David, the son of Abraham.
Incwadi yomlibo kaYesu Kristu, unyana kaDavide, unyana ka-Abraham.
Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
UAbraham wazala uIsake; uIsake wazala uYakobi; uYakobi wazala uYuda nabazalwana bakhe; uYuda wazala uPeretse noZera ngoTamare; uPeretse wazala uHetseron; uHetseron wazala uAram; uAram wazala uAminadabhi; uAminadabhi wazala uNaheshon; uNaheshon wazala uSalmon; uSalmon wazala uBhohazi ngoRahabhi; uBhohazi wazala uObhedi ngoRute; uObhedi wazala uYese; uYese wazala uDavide ukumkani; uDavide ukumkani wazala uSolomon ngulowa wayengumfazi kaUriya; uSolomon wazala uRehobhoham; uRehobhoham wazala uAbhiya; uAbhiya wazala uAsa; uAsa wazala uYehoshafati; uYehoshafati wazala uYoram; uYoram wazala uUziya; uUziya wazala uYotam; uYotam wazala uAhazi; uAhazi wazala uHezekiya; uHezekiya wazala uManase; uManase wazala uAmon; uAmon wazala uYosiya; uYosiya wazala uYekoniya nabazalwana bakhe, ngexesha lokuthinjelwa kwabo eBhabheli. Emveni kokuba bethinjelwe eBhabheli, uYekoniya wazala uSalatiyeli; uSalatiyeli wazala uZerubhabheli; uZerubhabheli wazala uAbhihudi; uAbhihudi wazala uEliyakim; uEliyakim wazala uAzore; uAzore wazala uTsadoki; uTsadoki wazala uAkim; uAkim wazala uEliyudi; uEliyudi wazala uElazare; uElazare wazala uMatan; uMatan wazala uYakobi; uYakobi wazala uYosefu indoda kaMariya, owazalwa kuye uYesu, ekuthiwa nguKristu.
So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
Ngoko ke zonke izizukulwana ukususela kuAbraham kude kuse kuDavide zizizukulwana ezilishumi elinesine; yaye ukususela kuDavide kude kube sekufuduselweni eBhabhiloni zizizukulwana ezilishumi elinesine; kwaza ukususela ekufuduselweni eBhabhiloni kude kuse kuKristu zizizukulwana ezilishumi elinesine.
Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
Ke kaloku ukuzalwa kukaYesu Kristu kwaba ngolu hlobo: Kwathi, xa unina uMariya wayeganene noYosefu, phambi kokuba bahlangane, kwafunyanwa ukuba ukhulelwe ngoMoya oyiNgcwele. Wathi ke uYosefu indoda yakhe, engumntu olilungisa, engathandi ukumenza ihlazo esidlangalaleni, wazimisela ukumala ngasese. Ke kaloku, esacinga ngezo zinto, yabonakala kuye ingelosi yeNkosi ephupheni, isithi, Yosefu, nyana kaDavide, musa ukoyika ukumthabatha uMariya abe ngumfazi wakho; kuba oko kukhawulweyo kuye kungoMoya oyiNgcwele.
And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.
Yaye uya kuzala unyana, umbize ngegama elinguYESU; kuba yena uya kubasindisa abantu bakhe ezonweni zabo. Ke kaloku konke oku kwenzeke ukuze kuzaliseke oko kwathethwayo yiNkosi ngomprofeti, isithi, Yabonani, intombi enyulu iya kumitha, izale unyana, bambize ngegama elinguImanuweli; oko ke xa kutolikwa kuthetha ukuthi, UThixo unathi. Waza uYosefu, akuvuka ebuthongweni, wenza njengoko isithunywa seNkosi sasimyalele ngako, wamthabatha umfazi wakhe. Akamazi wada wazala unyana wakhe wamazibulo; wambiza ngegama elinguYESU. Mateyu 1:1–25.
The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.
Ukuqala kweTestamente eNtsha kuyavumelana nokuqala nokuphela kweTestamente eNdala kwanokuphela kweTestamente eNtsha, kuba kugxininisa amandla kaThixo okudala; kuba amandla awasetyenziswa nguKristu ekudaleni zonke izinto ngeentsuku ezintandathu ngawona mandla kanye awasebenzisayo ukuze “asindise abantu bakhe ezonweni zabo.” Igama elithi Emanuweli, njengoko esi siqendu sicaphula kwiincwadi zikaIsaya, lithetha ukuthi “uThixo unathi.” Uhlala phakathi kwabantu bakhe ngokudibanisa ubuthixo bakhe nobuntu bethu, yaye olo yayiludibaniso kanye awalwenza xa wayezelwe emzimbeni kuMariya.
“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.
“Akukho nto ingaphantsi kokuthobela okugqibeleleyo enokufikelela kumgangatho wemfuneko kaThixo. Akazange ayishiye imiyalelo yaKhe ingacacanga. Akamisanga mfuneko yanto engeyomfuneko ukuze umntu aziswe ekungqinelaneni naYe. Simele ukukhomba aboni kumzekelo waKhe wesimilo size sibakhokelele kuKristu, ekuthi ngobabalo lwaKhe kuphela lo mgangatho ufikelelwe kuwo.
“The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.
“UMsindisi wazithwalela Yena ngokwakhe izifo nobuthathaka boluntu, waza waphila ubomi obungenasono, ukuze abantu bangabi nakoyika ukuba ngenxa yobuthathaka bendalo yobuntu abanakoyisa. UKristu weza ukuze asenze ‘sibe ngabahlanganyeli bendalo yobuthixo,’ yaye ubomi baKhe buyavakalisa ukuba ubuntu, xa budityaniswe nobuthixo, abwenzi sono.” Ministry of Healing, 180.
The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.
Ukuqala kweTestamente eNtsha kuchaza apho, nini, kwanokuba kutheni na uYesu wathabatha phezu kwakhe indalo yethu yobuntu. Wakwenza oko ukuze abonakalise ukuba amandla obuntu edityaniswe namandla obuthixo awoni. Isono kukwaphula umthetho, athi ngawo uMalaki masiwu “khumbule.” UYohane usazisa ukuba abo bawugcinayo umthetho, ngoko ke abo bangoniyo, banokungena ngamasango asezulwini. UMateyu uchaza ukuba umoni unokuloyisa isono, njengoko noKristu woyisayo. Xa sinoKristu ngaphakathi kuthi, (ithemba lozuko) sinawo ngaphakathi kuthi loo mandla okudala awenza indalo yonke. Le ndlela yokuba oko kwenzeke yabonelelwa nguKristu ngokukhetha ukungena kusapho loluntu, aze kube ngonaphakade bonke abe ngengenguye kuphela uNyana kaThixo kodwa abe kwangaxeshanye noNyana womntu.
There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.
Kukho isigidimi esikhethekileyo senyaniso esityhilwe kubantu bakaThixo kwincwadi yesiTyhilelo kanye phambi kokuvalwa kwexesha lovavanyo lomntu. Eso sigidimi sikhethekileyo sikwasisigidimi sikaMaliya “sikaEliya” esivakaliswayo kanye phambi “kwemini eyoyikekayo yeNkosi.”
At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.
Ekuqaleni kwazo zombini iiTestamente nasekupheleni kweTestamente eNtsha, sineempawu ezithile zikaThixo ezichongiweyo. KwiGenesis unguMdali, yaye ekupheleni kweSityhilelo unguAlfa no-Omega. Ekuqaleni kweTestamente eNtsha, uba nguNyana womntu. Kwaye ekupheleni kweTestamente eNdala sifumana umgaqo awusetyenziswa ngumthunywa uEliya ukuze azalisekise umyalezo awayeya kuwuvakalisa wokubuyisela iintliziyo zooyise ebantwaneni, kwanazo ezabantwana koobawo babo.
The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.
Umgaqo wesiprofeto awusebenzisayo uEliya ekuboniseni isigidimi sakhe sesilumkiso ngowona kanye uYohane awayeyalelwe ukuba awusebenzise encwadini yesiTyhilelo. UEliya “uya kubuyisela intliziyo yooyise ebantwaneni, nentliziyo yabantwana kooyise,” yaye uYohane waxelelwa ukuba abhale izinto ezazikho ngelo xesha, yaye ngokwenza oko wayeza kuthi ngaxeshanye abe ebhala nezinto eziza kuza. UYohane wasetyenziswa ukubonisa indlela umgaqo we-alpha ne-omega osebenza ngayo kwiLizwi lesiprofeto, yaye uEliya uya kuseka isigidimi sakhe phezu kwaloo mgaqo mnye. Xa sithelekisa isiqalo seBhayibhile nesiphelo seBhayibhile, sithelekisa iNdala neNtsha. Uyise usisiqalo somntwana wakhe, yaye umntwana usisiphelo sikayise. Iwaka elinamakhulu amane anamashumi amane anesine ngawona sizukulwana sokugqibela sabantwana baka-Abraham, yaye imbali apho uThixo wangena emnqophisweni noAbraham ifanekisela imbali xa uThixo ewuhlaziya loo mnqophiso kunye newaka elinamakhulu amane anamashumi amane anesine.
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.
Ngoko ke kungokokholo, ukuze kube ngobabalo; khon’ ukuze idinga liqiniseke kuyo yonke imbewu; kungekuphela nje kuleyo yowomthetho, kodwa nakuleyo yokholo luka-Abraham; yena onguyise wethu sonke. Roma 4:16.
The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.
Umyalezo kaEliya umele umgaqo we-alpha ne-omega, kuba ooyise bayialpha nabantwana bayioomega. Umyalezo kaEliya wawuza kubuyisela iintliziyo zooyise kubantwana. UKristu wamchaza uYohane uMbhaptizi njengoEliya, yaye uEllen White wamchaza uWilliam Miller njengokuba enguye zombini uEliya noYohane uMbhaptizi. Umyalezo wawo onke la madoda amelelayo wamelwa njengobuyisela iintliziyo zooyise kubantwana, kwanokubuyisela ezabantwana kooyise. Loo msebenzi umele isiphumo somyalezo ekubuyiseleni iintliziyo zabantu kuYise wabo osezulwini, kodwa uthetha okungaphezulu koko, kuba uluphawu lomsebenzi. Esiprofetweni seBhayibhile iimpawu zinentsingiselo engaphezu kwenye, yaye kufuneka zichongwe ngokwemeko ezikuyo.
“What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.
“Yintoni eyamenza uYohane umBhaptizi abe mkhulu? Wayivala ingqondo yakhe kwisixa esikhulu sezithethe ezaziziswe ngootitshala besizwe samaYuda, wayivulela ubulumko obuvela phezulu. Phambi kokuzalwa kwakhe uMoya oyiNgcwele wangqina ngoYohane esithi: ‘Uya kuba mkhulu emehlweni eNkosi, angaseli wayini nasiselo sinamandla; yaye uya kuzaliswa nguMoya oyiNgcwele…. Kwaye abaninzi kubantwana bakwaSirayeli uya kubabuyisela eNkosini uThixo wabo. Yaye uya kuhamba phambi kwaKhe ngomoya nangamandla kaEliya, ukuze abuyisele iintliziyo zooyise ebantwaneni, nabangathobeliyo kubulumko bamalungisa; ukuze alungiselele iNkosi abantu abalungiselelweyo.’ Luka 1:15–17.” Counsels to Parents, Teachers and Students, 445.
The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.
Umyalezo ulungiselelwe ukuba abo bakhethayo ukuva baguqukele ngeentliziyo zabo kuYise waseZulwini, kanti ke umgaqo osisiseko wesiprofeto oya kusetyenziswa ukudlulisa umyalezo wesilumkiso uya kuba kukuba uKristu nguAlfa no-Omega, owokuqala nowokugqibela, isiqalo nesiphelo. Umyalezo kaEliya usekelwe ekubekweni phambi kwabantu kweLizwi likaThixo lesiprofeto ngokwembono yokuba uYesu Kristu uliLizwi likaThixo, yaye imithetho elawula iBhayibhile ikwangamaphawu esimo saKhe.
“The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.
“Umthetho kaThixo ungcwele njengokuba noThixo ngokwaKhe engcwele. Usisityhilelo sentando yaKhe, ungumbhalo ovelisa isimilo saKhe, uyimbonakaliso yothando nobulumko bobuthixo. Ukuvisisana kwendalo kuxhomekeke ekuthobeleni ngokugqibeleleyo komthetho woMdali ngazo zonke izidalwa, kuyo yonke into, enobomi nengenabomi. UThixo umisele imithetho yokulawula, kungekuphela izidalwa eziphilayo, kodwa kwanazo zonke iindlela zokusebenza kwendalo. Yonke into iphantsi kwemithetho emisiweyo, engenakungahoywa. Kodwa lo gama yonke into endalweni ilawulwa yimithetho yendalo, ngumntu yedwa, kuyo yonke into ehlala emhlabeni, ophantsi komthetho wokuziphatha. Kumntu, ongumsebenzi wobugcisa bendalo othweswe isithsaba, uThixo unike amandla okuqonda iimfuno zaKhe, ukuqonda ubulungisa nesisa somthetho waKhe, namabango awo angcwele phezu kwakhe; yaye kumntu kufunwa ukuthobela okungagungqiyo.” Patriarchs and Prophets, 53.
Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.
Yonke into (kwaye oku kuya kubandakanya iBhayibhile, kuba iBhayibhile yinto, yaye ukuba iyinto, ngoko ke iyinxalenye yayo yonke into) iphantsi kwemithetho emisiweyo. IBhayibhile inemithetho okanye imigaqo emisiweyo elawula ukutolikwa kwayo ngokuchanekileyo. Omnye waloo mgaqo ngowokuba iBhayibhile ichaza isiphelo sento ngokunxulumene nesiqalo sento. UYesu uliLizwi likaThixo, yaye Ungowokuqala nowokugqibela, yaye lo “ngumthetho omisiweyo” kwakunye nophawu lwesimilo saKhe.
We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.
Sisebenzise esi singeniso sikaEliya ukubonisa ukuba isiqalo nesiphelo zozibini zoMnqophiso oMdala nesoMtsha ziyavumelana. Isiphelo seBhayibhile, esikwangisiphelo sencwadi yeSityhilelo, naso siyavumelana nesiqalo seSityhilelo. Amangqina amahlanu enyaniso ezifanayo, esekelwe phezu komgaqo oyinxalenye yesimilo sikaThixo, wokuba iLizwi likaThixo lisoloko libonisa isiphelo sento ngesiqalo saloo nto. Le nyaniso yinxalenye yoko kuthethwayo xa kusithiwa uYesu Kristu nguAlfa no-Omega.
“To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.
“Kumpostile uYohane esiqithini sasePatmos kwatyhilelwa imiboniso enomdla onzulu noyothusayo kumava ebandla. Kwavezwa kuye, ngemifuziselo neempawu, imixholo enomdla omkhulu nobaluleke ngokubanzi, ukuze abantu bakaThixo babe nolwazi olucacileyo ngeengozi neengxabano eziphambi kwabo. Imbali yehlabathi lobuKristu kwada kwangasekupheleni kwexesha yatyhilwa kuYohane. Ngokucaca okukhulu wabona isikhundla, iingozi, iingxabano, nokuhlangulwa kokugqibela kwabantu bakaThixo. Ubhala isigidimi sokugqibela esimele sivuthise isivuno somhlaba, mhlawumbi sibe zizithungu zovimba wasezulwini, okanye sibe zizithungu zeenkuni zemililo yosuku lokugqibela.”
“In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.
“Embonweni uYohane wabona izilingo abantu bakaThixo ababeza kunyamezela ngenxa yenyaniso. Wabona ukuma kwabo okuqinileyo, okungagobekiyo, ekuthobeleni imithetho kaThixo phambi kwamandla acinezelayo awayefuna ukubanyanzela ekungathobelini, yaye wabona uloyiso lwabo lokugqibela phezu kwerhamncwa nomfanekiselo walo.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
“Phantsi kwemifuziselo yenamba enkulu ebomvu, yesilo esifana nengwe, neyesilo esineempondo ezifana nezegusha, kwabekwa phambi kukaYohane oorhulumente basemhlabeni ababeza kuthi ngokukodwa bazibandakanye ekunyatheleni umthetho kaThixo nasekutshutshiseni abantu baKhe. Imfazwe iyaqhubeka kude kuse ekupheleni kwexesha. Abantu bakaThixo, abafuziselwa ngumfazi ongcwele nabantwana bakhe, babonakaliswa njengabambalwa kakhulu. Ngemihla yokugqibela kwakusekho kuphela intsalela. Ngabo uYohane athetha xa esithi, ‘abagcina imithetho kaThixo, yaye banobungqina bukaYesu Kristu.’”
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.
“Ngobuhedeni, yaza ke emva koko ngobupopu, uSathana wasebenzisa amandla akhe kangangeenkulungwane ezininzi ezama ukucima emhlabeni amangqina kaThixo athembekileyo. Abahedeni namapopu babeqhutywa ngumoya omnye wenamba. Bahluka kuphela ngelithi ubupopu, buzenza ngathi bukhonza uThixo, babulutshaba obuyingozi ngakumbi nobukhohlakeleyo ngakumbi. Ngokusebenza kweRoma, uSathana wawuthimba umhlaba. Ibandla likaThixo elizibizayo lasiwa langena kuluhlu lwale nkohliso, yaye ngaphezu kweminyaka eliwaka abantu bakaThixo babandezeleka phantsi kwengqumbo yenamba. Ke kaloku xa ubupopu, buphuciwe amandla abo, banyanzeleka ukuba buyeke intshutshiso, uYohane wabona amandla amatsha enyuka ukuze avakalise kwakhona izwi lenamba, aze aqhubele phambili umsebenzi ofanayo onobukhohlakele nohlambalazayo. La mandla, angokokugqibela aza kulwa nebandla nomthetho kaThixo, afanekiswa lirhamncwa elineempondo ezifana nezegusha. Amarhamncwa ayeliphambi kwalo ayephume elwandle, kodwa lona laphuma emhlabeni, nto leyo emele ukuvela ngoxolo kwesizwe esifanekiswayo. “Iimpondo ezimbini ezifana nezegusha” zimela kakuhle isimilo soRhulumente wase-United States, njengoko sibonakaliswa kwimigaqo yawo emibini esisiseko, iRiphabhlikhi nobuProtestanti. Le migaqo iyimfihlelo yamandla nempumelelo yethu njengesizwe. Abo baqala ukufumana ikhusi kunxweme lwaseMerika bavuyiswa kukuba befike kwilizwe elikhululekileyo kumabango azidlayo obupopu nakwingcinezelo yolawulo lweekumkani. Bazimisela ukuseka urhulumente phezu kwesiseko esibanzi senkululeko yezentlalo neyenkolo.
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.
“Kodwa umgca oqinileyo wepensile yesiprofeto utyhila inguquko kulo mbono unoxolo. Irhamncwa elineempondo ezifana nezegusha lithetha ngelizwi lenamba, yaye ‘linamandla onke erhwamncwa lokuqala phambi kwalo.’ Isiprofeto sibhengeza ukuba liya kuthi kwabo bahlala emhlabeni mabenze umfanekiselo werhamncwa, yaye ‘libangela bonke, abancinane nabakhulu, abazizityebi nabangamahlwempu, abakhululekileyo nabangamakhoboka, ukuba bamkeliswe uphawu esandleni sabo sokunene, okanye emabunzini abo; ukuze kungabikho bani unokuthenga nokuthengisa, ngaphandle kwalowo unophawu, okanye igama lerhamncwa, okanye inani legama lalo.’ Ngaloo ndlela ubuProtestanti bulandela emanyathelweni oBupopu.
“It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.
“Kungeli xesha apho ingelosi yesithathu ibonakala iphaphazela phakathi kwezulu, ivakalisa isithi: ‘Ukuba nabani na enqula irhamncwa nomfanekiso walo, aze amkele uphawu lwalo ebunzini bakhe, okanye esandleni sakhe, naye uya kusela iwayini yengqumbo kaThixo, egalelwe ingaxutywanga kwindebe yomsindo waKhe.’ ‘Naba abagcina imithetho kaThixo, nokholo lukaYesu.’ Ngokuchaseneyo ngokucacileyo nehlabathi kumi iqelana elincinane elingayi kuphambuka ekuthembekeni kwalo kuThixo. Aba ngabo athetha ngabo uIsaya njengabalungisa isikhewu esenziweyo emthethweni kaThixo, abo bakha iindawo ezindala ezachithwayo, bemisa iziseko zezizukulwana ezininzi.”
“The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.
“Isilumkiso esinzulu kunazo zonke nesoyikiso esoyikekayo kunazo zonke esakha sabhekiswa kubantu abafayo seso siqulethwe kwisigidimi sengwe yesithathu. Isono esibizela phantsi ingqumbo kaThixo engaxutywanga nanceba simele ukuba sesona sinobubi bukhulu. Ingaba ihlabathi liza kushiywa ebumnyameni ngokuphathelele ubunjani besi sono?—Ngokuqinisekileyo akunjalo. UThixo akasebenzi ngaloo ndlela kwizidalwa zaKhe. Ingqumbo yaKhe ayize yehlelwe phezu kwezono zokungazi. Ngaphambi kokuba izigwebo zaKhe zisiwe phezu komhlaba, ukukhanya ngokuphathelele esi sono makuziswe ehlabathini, ukuze umntu azi ukuba kutheni ezi zigwebo ziza kuthululwa, aze abe nethuba lokuzisaba.”
“The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?
“Umyalezo oqulethe esi silumkiso ngowokugqibela omelwe ukuvakaliswa ngaphambi kokutyhilwa koNyana womntu. Imiqondiso athe Yena ngokwaKhe wayinika ibhengeza ukuba ukuza kwaKhe kusondele kakhulu. Phantse iminyaka engamashumi amane umyalezo wengelosi yesithathu ubusoloko uvakala. Kumbandela wale mpikiswano inkulu kuphuhliswa amaqela amabini, abo ‘banqula irhamncwa nomfanekiselo walo,’ baze bamkele uphawu lwalo, kwanabo bamkela ‘itywina loThixo ophilileyo,’ abanegama likaYise libhaliwe emabunzini abo. Olu asilophawu olubonakalayo. Ixesha lifikile lokuba bonke abanomdla kusindiso lwemiphefumlo yabo babuze ngokunyanisekileyo nangokungcangcazela, Yintoni itywina likaThixo? yaye yintoni na uphawu lwerhamncwa? Singakuphepha njani ukulamkela?”
“The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.
“Utywina lukaThixo, umqondiso okanye uphawu lwegunya laKhe, lufumaneka kumthetho wesine. Lo kuphela ngumyalelo kwiDekalogu obhekisa kuThixo njengoMdali wezulu nomhlaba, yaye omhlukanisa ngokucacileyo uThixo oyinyaniso kubo bonke oothixo bobuxoki. Kuzo zonke iziBhalo inyaniso yamandla kaThixo okudala ikhankanywa njengobungqina bokuba uphakamile ngaphezu kwazo zonke izithixo zeentlanga.
“The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.
“ISabatha eyalelwe ngumthetho wesine yamiselwa ukuze ikhumbuze umsebenzi wokudala, ngaloo ndlela igcine iingqondo zabantu zisoloko zibhekiswe kuThixo oyinyaniso noPhilayo. Ukuba iSabatha ibisoloko igcinwa, ngekwangazange kubekho umkhonzi-zithixo, umntu ongakholelwayo kubukho bukaThixo, okanye ongakholwayo. Ukugcinwa ngobungcwele komhla kaThixo ongcwele ngekwakhokelela iingqondo zabantu kuMdali wabo. Izinto zendalo bezingamkhumbuza, yaye bezingangqina amandla akhe nothando lwakhe. ISabatha yomthetho wesine litywina loThixo ophilayo. Yalatha kuThixo njengoMdali, yaye ingumqondiso wegunya lakhe elifanelekileyo phezu kwezidalwa awazenzayo.
“What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?
“Yintoni na, ngoko ke, uphawu lwerhamncwa, ukuba aluyiyo loo sabatha yobuxoki ihlabathi eliyamkeleyo endaweni yeSabatha eyinyaniso?
“The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.
“Isibhengezo sesiprofeto sokuba ubuPapa buya kuzizukisa ngaphezu kwako konke okubizwa ngokuba nguThixo, okanye okunqulwayo, siye sazaliseka ngokumangalisayo ekuguqulweni kweSabatha isuswa kusuku lwesixhenxe isiwa kusuku lokuqala lweveki. Naphi na apho iSabatha yobupapa ihlonitshwa ngokukhethwa ngaphezu kweSabatha kaThixo, apho umntu wesono uzukiswa ngaphezu koMdali wezulu nomhlaba.
“Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’
“Abo bathi uKristu wayiguqula iSabatha baphikisana ngokuthe ngqo namazwi aKhe. Entshumayelweni yaKhe yaseNtabeni wavakalisa esithi: ‘Musani ukucinga ukuba ndize kutshitshisa umthetho, nokuba ngabaprofeti; andizanga kutshitshisa, ndize kuzalisekisa. Kuba inene ndithi kuni, Koda kudlule izulu nomhlaba, akuyi kudlula nakanye nokona kubhalwa kuncinane, nokuba sisuntswana nje, emthethweni, zide zenzeke zonke izinto. Ngoko ke lowo uya kuwaphula nokuwaphula omnye wale miyalelo mincinane, afundise abantu ngokunjalo, uya kubizwa ngokuba mncinane ebukumkanini bamazulu; ke lowo uwenzayo, awafundise, lowo uya kubizwa ngokuba mkhulu ebukumkanini bamazulu.’
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.
“AmaRoma Katolika ayavuma ukuba ukuguqulwa kweSabatha kwenziwa yicawa yawo, yaye akhankanya kanye olu tshintsho njengobungqina begunya eliphezulu lale cawa. Athi, ngokugcina usuku lokuqala lweveki njengeSabatha, amaProtestanti ayaliqonda igunya layo lokumisela imithetho kwizinto ezingokobuthixo. ICawa yaseRoma ayikayeki ibango layo lokungaphazami, yaye xa ihlabathi neecawa zamaProtestanti zamkela isabatha yobuxoki eyenziwe yiyo, zithi ngokoqobo zilamkele ibango layo. Zisenokucaphula igunya labapostile nelootata becawa ukukhusela olu tshintsho, kodwa ubuxoki bokuqiqela kwazo bubonakala ngokulula. UmKatolika wobupopu ubukhali ngokwaneleyo ukuba abone ukuba amaProtestanti ayazikhohlisa, evala amehlo awo ngokuzithandela kwiinyaniso zale meko. Njengoko umiselo weCawa lusiba nenkxaso, uyavuya, eziva eqinisekile ukuba ekugqibeleni luya kuzisa lonke ihlabathi lamaProtestanti phantsi kwebhanile yaseRoma.” Signs of the Times, November 1, 1899.