Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”
uMoses noEliya bangumfuziselo besiprofeto abanokuthi, ngokomxholo, baqondwe ngamnye njengomfuziselo omnye, okanye kanjalo baqondwe njengomfuziselo oqulethe bobabini abaprofeti. Ngobungqina bababini into iyamiselwa, yaye kwisiTyhilelo seshumi elinanye uMoses noEliya bamele amangqina amabini eTestamente eNdala neTestamente eNtsha. Entabeni yoTshintsho loBume, emele ukuBuya kweSibini kukaKristu, umqondiso ophindwe kabini umele bobabini ikhulu elinamashumi amane anesine amawaka (uEliya) nabafeli-nkolo (uMoses) bengxaki yomthetho weCawa. Bekunye njengomfuziselo, emqolombeni waseHorebhe, bamele abantu bakaThixo ekupheleni kwehlabathi “abavayo,” “abafundayo” nabagcinayo umyalezo osisiTyhilelo sesimilo sikaThixo, oqulethe amandla okuguqula umLaodike abe ngumFiladelfiya. Kungekudala, (kungekudala kakhulu) kuya kufika ixesha apho kungasayi kuphinda kube nokwenzeka ukuba ama-Adventist aziziyatha aseLaodike azuze “ioli” efunekayo ukuze asabele ngokuchanekileyo kwisikhuzo esithi, “Yabonani, uMyeni uyeza.”
And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.
Waza uMoses kuYehova, wathi, Khangela, wena uthi kum, Nyusa aba bantu; ukanti akundazisanga ukuba ngubani oya kumthumela kunye nam. Ukanti uthe, Ndiyakwazi ngegama, kwaye ufumene ubabalo emehlweni am. Ngoko ke ngoku, ndiyakubongoza, ukuba ndifumene ubabalo emehlweni akho, ndibonise ngoku indlela yakho, ukuze ndikwazi, ukuze ndifumane ubabalo emehlweni akho; uze ukhumbule ukuba olu hlanga ngabantu bakho. Wathi yena, Ubukho bam buya kuhamba nawe, ndikunike ukuphumla. Wathi kuye, Ukuba ubukho bakho abuhambi nam, musa ukusinyusa sisuke apha. Kuba kuya kwaziwa ngantoni apha ukuba mna nabantu bakho sifumene ubabalo emehlweni akho? Asikokuba uhamba nathi na? Ngokwenjenjalo siya kwahlulwa, mna nabantu bakho, kubo bonke abantu abasebusweni bomhlaba. Wathi uYehova kuMoses, Nale nto uyithethileyo ndiya kuyenza; kuba ufumene ubabalo emehlweni am, kwaye ndiyakukwazi ngegama. Wathi yena, Ndiyakubongoza, ndibonise uzuko lwakho. Wathi, Ndiya kudlulisa bonke ubuhle bam phambi kwakho, ndibhengeze igama likaYehova phambi kwakho; yaye ndiya kuba nobabalo kulowo ndiya kuba nobabalo kuye, ndibonakalise inceba kulowo ndiya kubonakalisa inceba kuye. Wabuya wathi, Awunakububona ubuso bam; kuba akukho mntu unokundibona aphile. Wathi ke uYehova, Khangela, kukho indawo ngakum, uze ume phezu kolwalwa; kuze kuthi, xa uzuko lwam ludlula, ndikubeke emfantwini wolwalwa, ndikugqume ngesandla sam, ndide ndibe ndidlulile; ndandule ukusisusa isandla sam, uze ubone umva wam; kodwa ubuso bam abuyi kubonwa. Wathi uYehova kuMoses, Zikrolele amacwecwe amabini amatye anjengawokuqala; ndize ndibhale kula macwecwe amazwi abekumacwecweni okuqala owawaphulayo. Uze ulungele kusasa, unyuke kusasa uye entabeni yeSinayi, uzimise phaya kum encotsheni yentaba. Makungabikho mntu unyuka nawe, kananjalo makungabikho mntu ubonakalayo kuyo yonke intaba; neebhokhwe nezinkomo mazingadli phambi kwaloo ntaba. Waza wakrola amacwecwe amabini amatye anjengawokuqala; wavuka uMoses kusasa kwakusasa, wenyuka waya entabeni yeSinayi, njengoko uYehova wayemyalele, wathabatha ngesandla sakhe amacwecwe amabini amatye. Waza uYehova wehla efini, wema naye khona phaya, wabhengeza igama likaYehova. Wadlula ke uYehova phambi kwakhe, wabhengeza, UYehova, uYehova uThixo, onenceba nobabalo, onomonde, omkhulu ngokulunga nangenyaniso; ogcina inceba kumawaka, oxolela ubugwenxa nesikreqo nesono, ongayi kumsulwa nangayiphi na indlela onetyala; evelela ubugwenxa booyise kubantwana, nakubantwana babantwana, kuse kwisizukulwana sesithathu nakwesesine. Wakhawuleza ke uMoses, waqubuda intloko yakhe emhlabeni, wanqula. Wathi, Ukuba ngoku ndifumene ubabalo emehlweni akho, Nkosi, ndiyakubongoza, mayihambe iNkosi yam phakathi kwethu; kuba ngabantu abaneenkani; uxolele ubugwenxa bethu nesono sethu, usithabathele ukuba sibe lilifa lakho. Wathi, Khangela, ndenza umnqophiso: phambi kwabantu bakho bonke ndiya kwenza izimanga, ezingazange zenziwe kuwo wonke umhlaba, nakulo naluphi na uhlanga; nabantu bonke ophakathi kwabo uya kuyibona imisebenzi kaYehova; kuba yinto eyoyikekayo endiya kuyenza kunye nawe. Eksodus 33:12–34:10.
Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”
UMoses umele abantu bakaThixo ekupheleni kwehlabathi. Bangabo abo, “ngemihla yokugqibela” yomgwebo wophando, abacela uThixo ukuba ababone “indlela” yaKhe, ukuze ba“Mazi” uThixo, baze ekuphenduleni bamkele impendulo evela kuThixo equka isithembiso sokuba “ubukho” baKhe buya “kuhamba nabo,” nokuba uThixo uya kubanika abo bantu “ukuphumla.”
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Utsho uYehova, Yimani ezindleleni, nibone, nibuze ngeendlela zamandulo, nithi, Iphi na indlela elungileyo? nihambe ngayo, nize nifumane ukuphumla kwemiphefumlo yenu. Ke bona bathi, Asiyi kuhamba ngayo. Kanjalo ndimise abalindi phezu kwenu, ndisithi, Phulaphulani isandi sexilongo. Ke bona bathi, Asiyi kuphulaphula. Yeremiya 6:16, 17.
Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.
UYeremiya uchaza udidi lwabantu olwalayo “ukubona” nokuba “luve,” yaye ngenxa yoko alwamkeli “ukuphumla” okuthenjiswe abo bafuna “indlela elungileyo” baze “bahambe kuyo.” Oko kuphumla kuchazwa njengo “kuhlaziyeka” nguIsaya.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Ngubani aya kumfundisa ulwazi? Yaye ngubani aya kumazisa ukuqonda imfundiso? Ngabo balunyuliweyo ebisini, nabakhutshiweyo emabeleni. Kuba umthetho kufuneka ube phezu komthetho, umthetho phezu komthetho; umgca phezu komgca, umgca phezu komgca; apha kancinane, nalapho kancinane; Kuba ngemilebe ethatyathayo nangolunye ulwimi uya kuthetha kwaba bantu. Abo wathi kubo, Oku kuko ukuphumla eninokuthi ngako nibaphumzise abadiniweyo; yaye oku kukuhlaziya: kodwa abavumanga ukuva. Kodwa ilizwi likaYehova laba kubo ngumthetho phezu komthetho, umthetho phezu komthetho; umgca phezu komgca, umgca phezu komgca; apha kancinane, nalapho kancinane; ukuze bahambe, bawe ngomqolo, baphulwe, babanjiswe ngomgibe, bathinjwe. Isaya 28:9–13.
The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.
“Ukuphumla” kunye “nokuhlaziyeka” zimela imvula yangasemva ethululwayo ngexesha lokuvakaliswa kwesigidimi sokulumkisa sokugqibela.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Ndakhokelwa ndaboniswa ixesha apho isigidimi sengelosi yesithathu sasisele sisondelela ekuvalweni. Amandla kaThixo ayephezu kwabantu baKhe; babewugqibile umsebenzi wabo, yaye babelungiselelwe iyure yovavanyo eyayiphambi kwabo. Babefumene imvula yasekupheleni, oko kukuthi, ukuhlaziyeka okuvela ebusweni beNkosi, yaye ubungqina obuphilayo babuvuselelwe. Isilumkiso sokugqibela esikhulu sasiye savakala kuyo yonke indawo, yaye sasibavusile saphinda sabacaphukisa kakhulu abemi bomhlaba ababengafuni ukusamkela isigidimi.” Early Writings, 279.
The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.
Isithembiso “sokuphumla” okanye “sokuhlaziywa” esingu “mvula yamva,” siquka isithembiso esanikwa uMoses emqolombeni sokuba “ubukho” bukaThixo buya kuhamba nabantu baKhe.
“The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)
“Umsebenzi uya kufana nalowo womhla wePentekoste. Njengoko ‘imvula yokuqala’ yanikwa, ekuthululweni koMoya oyiNgcwele ekuqaleni kwevangeli, ukuze ibangele ukuhluma kwembewu exabisekileyo, ngokunjalo ‘imvula yasemva’ iya kunikwa ekupheleni kwalo, ukuze kuvuthwe isivuno. ‘Soba siyazi ke, xa siqhubeka ukumazi uYehova; ukuphuma kwakhe kumisiwe njengokusa; yaye uya kuza kuthi njengemvula, njengemvula yasemva neyokuqala emhlabeni.’ (Hosea 6:3.) ‘Yibani nemihlali ngoko, nina bantwana baseZiyon, nivuye ngoYehova uThixo wenu; kuba uninike imvula yokuqala ngomlinganiso, yaye uya kunihlisele imvula, imvula yokuqala, nemvula yasemva.’ (Joel 2:23.) ‘Ngemihla yokugqibela, utsho uThixo, ndiya kuthulula uMoya wam phezu kwayo yonke inyama.’ ‘Kothi ke bonke abaya kubiza egameni leNkosi basindiswe.’ (Acts 2:17, 21.) Umsebenzi omkhulu wevangeli awuyi kuvalwa ngokubonakaliswa okuncinane kwamandla kaThixo kunoko okwaphawula ukuvulwa kwalo. Iziprofeto ezazalisekiswa ekuthululweni kwemvula yokuqala ekuqaleni kwevangeli, ziya kuphinda zizalisekiswe kwimvula yasemva ekupheleni kwalo. Nazi ke ‘izihlandlo zokuhlaziywa’ umpostile uPetros awayejonge phambili kuzo xa wayesithi, ‘Guqukani ke ngoko, nibuyele kuThixo, ukuze izono zenu zicinywe [kuMgwebo woPhando], xa kuthe kwafika izihlandlo zokuhlaziywa ezivela ebusweni beNkosi; yaye iya kuthumela uYesu.’ (Acts 3:19–20.)
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Abakhonzi bakaThixo, ubuso babo bukhanyiswe yaye bukhazimla kukuzahlulela okungcwele, baya kukhawuleza besuka indawo ngendawo ukuya kuvakalisa umyalezo ovela eZulwini. Ngamawaka amazwi, kuwo wonke umhlaba, isilumkiso siya kunikelwa. Kuya kwenziwa imimangaliso, abagulayo baya kuphiliswa, yaye imiqondiso nezimanga ziya kulandela abakholwayo. NoSathana uyasebenza ngemimangaliso yobuxoki, ade ahlise umlilo ezulwini phambi kwabantu. (ISityhilelo 13:13.) Ngaloo ndlela abemi bomhlaba baya kuziswa ekubeni bathabathe indawo yabo yokuma.” Imbambano Enkulu, 611, 612.
The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.
Ukuthululwa koMoya oyiNgcwele ngemihla yokugqibela kwafanekiselwa kukuthululwa koMoya oyiNgcwele ekuqaleni kokuvakaliswa kweendaba ezilungileyo. “Ilizwi likaYehova kubo” abo bangayi kukuva oko akuthethayo uMoya emabandleni, lalingumgaqo wesiprofeto wokudibanisa umgca omnye wembali yesiprofeto komnye umgca wembali yesiprofeto ukuze kubonakaliswe ukuphela kwehlabathi. Loo nto ayisiyonto ingaphantsi komgaqo wokuba ukuphela kwento kubonakaliswa sisiqalo sento. Lo mgaqo wesiprofeto uyaliwa ngabantu abazizidenge bamaLaodikeya abangamaSeventh-day Adventist. Xa wamkelwa, uThixo unako “ukufundisa ulwazi,” oluthi uDaniyeli aluchonge njengolwandiswayo ngexesha lokuphela, kanye olo lwazi lunye uHoseya athi abantu bakaThixo bayatshabalala ngenxa yokwala kwabo lona. Iqela elikuIsaya nakuYeremiya elingafuniyo kuva okanye ukubona, liyala “ukuhlaziya,” okukuko “ukuphumla” uThixo athembisa ukukuzisa kubantu baKhe “bemihla yokugqibela” ukuze bakwazi ukuhamba ngokhuseleko phakathi kwengxaki esekupheleni kwemihla.
The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.
“Igama leNkosi” (isimilo) uThixo awasibhengeza kuMoses yayikukuba “iNkosi uThixo” “inenceba, inobabalo, iyanyamezela, inobuninzi bokulunga nenyaniso.” Isimilo saYo siyinceba nenyaniso. Inyaniso emela isimilo saYo ihlala inxulunyaniswa nenceba yaYo, kuba akukho mntu uya kuyiqonda inyaniso yaYo, ngaphandle kokuba uThixo kuqala asebenzise inceba yaYo ngakubo, kuba bonke bonile, basilela kuzuko (isimilo) lukaThixo. Inyaniso yokuba uYesu Kristu nguAlfa no-Omega iyaqondwa ize igcinwe ngabo uThixo awaxolele kubo ubugwenxa babo nesono sabo. Oko kuxolelwa kwenzeka kwimiboniso yokugqibela yomgwebo wophando. Abo asebenzisela kubo inceba yaYo, ngaloo ndlela exolela izono zabo, ubathabathela ukuba babe lilifa laYo aze angene emnqophisweni nabo.
“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.
“Ngemihla yokugqibela yembali yalo mhlaba, umnqophiso kaThixo nabantu bakhe abagcina imithetho yakhe umele ukuvuselelwa.” Review and Herald, Februwari 26, 1914.
All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”
Bonke abaprofeti, kuquka noMoses, bachaza imihla yokugqibela yomgwebo wophando xa uThixo ehlaziya umnqophiso waKhe nabo bachongiweyo njengamawaka alikhulu elinamashumi amane anesine. Kwaye xa loo mnqophiso umisiwe, uThixo “uya kwenza izimanga, ezingazange zenziwe emhlabeni wonke, nakusiphi na isizwe; nabantu bonke ophakathi kwabo uya kuwubona umsebenzi weNkosi; kuba yinto eyoyikekayo endiya kuyenza nawe.”
Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.
Amava kaMoses emqolombeni eNtabeni iHorebhe, ekwabizwa ngokuba yiNtaba yeSinayi, abekwe ngaphakathi komxholo womzabalazo kaMoses nabantu bakaThixo. Umzabalazo wakhe wawukukuzalisekisa umsebenzi uThixo awayemnike wona. UMoses wayekumzabalazo ongokwesigidimi sikaThixo kwihlabathi. Kanye ngaphambi kokuba iNkosi imbonakalise uzuko lwayo kuMoses, sifumana uMoses esebenzisa ingqiqo ngokuchasene neNkosi, ecebisa ukuba ukuba iNkosi ibabatshabalalisile abavukeli ababesandul’ ukudanisa bejikeleza ithole legolide lika-Aron, ukutshatyalaliswa kwaba bavukeli kwakunokutshabalalisa isigidimi esasichaza amandla kaThixo.
And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.
Yathi uYehova kuMoses, Ndibabonile aba bantu, nango ke, ngabantu abantamo zilukhuni; ke kaloku ndiyeke, ukuba umsindo wam ubavuthe, ndibatshabalalise; ndibe ke ndikwenze uhlanga olukhulu. Wambongoza ke uMoses uYehova uThixo wakhe, wathi, Yehova, yini na ukuba umsindo wakho ubavuthele abantu bakho, owabakhuphayo ezweni laseYiputa ngamandla amakhulu nangesandla esomeleleyo? Yini na ukuba amaYiputa athethe, athi, Wabakhupha ngobubi, ukuze ababulalele ezintabeni, abaphelise emhlabeni? Buyela umva ebushushwini bomsindo wakho, uzohlwaye kobu bubi obujolise ebantwini bakho. Khumbula uAbraham, uIsake, noSirayeli, abakhonzi bakho, owafunga kubo ngawe ngokwakho, wathi kubo, Ndiya kuyandisa imbewu yenu ibe njengeenkwenkwezi zezulu, nalo lonke eli lizwe ndithethe ngalo ndiya kulinika imbewu yenu, balidle ilifa ngonaphakade. Wazohlwaya ke uYehova ngobubi awabethembise ukubenza abantu bakhe. Eksodus 32:9–14.
Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.
Amava kaMoses emqolombeni aquka umyalezo awamiselwayo ukuba awubeke phambi kwehlabathi. Ubungqina bokuba uYehova wadlula phambi kukaMoses evakalisa isimilo saKhe bubekwa ngaphakathi komxholo womyalezo wangaphakathi ongabantu bakaThixo abavukelayo (abaseLawodike), yaye umxholo wamava kaEliya emqolombeni wabekwa phakathi komzabalazo wakhe noIzebhele, okanye umanyano oluphindwe kathathu lweUnited States, uBupopu neZizwe eziManyeneyo. Omnye umele umyalezo wangaphakathi webandla, omnye umyalezo wangaphandle wehlabathi, kodwa amangqina amabini, uMoses noEliya, akumqolomba omnye waseHorebhe, yaye omabini amelwe emqolombeni ekupheleni kwehlabathi.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.
UAhabhi wamxelela uIzebhele konke akwenzileyo uEliya, kwanendlela abebulele ngayo bonke abaprofeti ngekrele. Wandula ke uIzebhele wathumela umthunywa kuEliya, esithi, Oothixo mabenze kum ngokunjalo, bade bongeze ngaphezulu, ukuba ndingabenzi ubomi bakho bube njengobobunye babo ngomso ngeli xesha. Uthe akukubona oko, wesuka wahamba ngenxa yobomi bakhe, waya eBher-shebha, engakwaYuda, wamshiya khona umkhonzi wakhe. Ke yena wahamba usuku olunye oluya entlango, wafika wahlala phantsi komthi womjunipha; wazicelela ukufa, wathi, Kwanele; ngoku, Yehova, buphelise ubomi bam; kuba andingcono koobawo. Waza walala, wozela phantsi komthi womjunipha; nanko ke isithunywa sezulu samchukumisa, sathi kuye, Vuka udle. Wakhangela, nanko kukho ikeyiki ebhakiweyo phezu kwamalahle, nengqayi yamanzi entlokweni yakhe. Wadla wasela, walala kwakhona. Sabuya ke isithunywa sikaYehova okwesibini, samchukumisa, sathi, Vuka udle; ngokuba uhambo lukhulu kakhulu kuwe. Wavuka ke, wadla wasela, wahamba ngamandla aloo kutya iintsuku ezingamashumi amane nobusuku obungamashumi amane, wada waya eHorebhe, intaba kaThixo. Wafika khona emqolombeni, walala khona; nanko ilizwi likaYehova lafika kuye, lathi kuye, Wenza ntoni na apha, Eliya? Wathi, Ndiye ndaba nenzondelelo enkulu ngoYehova, uThixo wemikhosi; kuba oonyana bakaSirayeli bawushiyile umnqophiso wakho, bazidiliza izibingelelo zakho, bababulala abaprofeti bakho ngekrele; ndaza ndashiyeka mna ndedwa; bafuna ubomi bam, ukuba balususe. Wathi, Phuma, ume entabeni phambi koYehova. Nanko ke uYehova wadlula, kwabakho umoya omkhulu onamandla, uqhekeza iintaba, ucanda amawa phambi koYehova; kodwa uYehova wayengekho emoyeni; emva komoya kwabakho inyikima; kodwa uYehova wayengekho enyikimeni; emva kwenyikima kwabakho umlilo; kodwa uYehova wayengekho emlilweni; emva komlilo kwabakho izwi elizolileyo, elithambileyo. Kwathi ke akuliva uEliya, wazigquma ubuso ngengubo yakhe, waphuma, wema emnyango womqolomba. Nanko ke ilizwi lafika kuye, lathi, Wenza ntoni na apha, Eliya? Wathi, Ndiye ndaba nenzondelelo enkulu ngoYehova, uThixo wemikhosi; kuba oonyana bakaSirayeli bawushiyile umnqophiso wakho, bazidiliza izibingelelo zakho, bababulala abaprofeti bakho ngekrele; ndaza ndashiyeka mna ndedwa; bafuna ubomi bam, ukuba balususe. Wathi uYehova kuye, Hamba, ubuyele endleleni yakho uye entlango yaseDamasko; xa ufikayo, uthambise uHazayeli abe ngukumkani kwa-Aram; noYehu unyana kaNimshi uthambise abe ngukumkani kwaSirayeli; noElisha unyana kaShafati waseAbheli-mehola uthambise abe ngumprofeti esikhundleni sakho. Kuya kuthi ke osindayo ekreleni likaHazayeli abulawe nguYehu; nosindayo ekreleni likaYehu abulawe nguElisha. Kanti ke ndishiye kum kwaSirayeli amawaka asixhenxe, onke amadolo angaguqanga kuBhahali, nayo yonke imilomo engamangele. 1 Kumkani 19:1–18.
Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.
Amava kaEliya emqolombeni amele ukudimazeka komprofeti ngomyalezo nangoko awawuqonda njengempembelelo yomyalezo wakhe nomsebenzi wakhe. UMoses wayekhusela umyalezo kaThixo owawuchaziwe, kanti uEliya wayewuyekile umyalezo. Ngumyalezo omnye lowo, ngaphandle kokuba omnye ungowangaphakathi ngokuphathelele ibandla, logama omnye ungowangaphandle kwebandla. Sekunjalo ngokwesiprofeto, bedibene bobabini babonakalisa umyalezo ophindwe kabini weSityhilelo seshumi elinesibhozo. Into endifuna ukuyigxininisa ngazo zonke iinyaniso ezinxulumene nomqolomba kukuba, “ngemihla yokugqibela,” ukudimazeka okubonakaliswayo nakweyiphi na kwezo meko kumalunga nomyalezo nangempembelelo yawo.
Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.
UMoses noEliya bobabini bamele abo “bevayo” baze “babone” “ilizwi,” elingu “ilizwi leNkosi.” Elo “lizwi” limele isimilo saYo senceba nenyaniso. Nomdumisi weNdumiso uyacela kananjalo ukuba aboniswe inceba kaThixo, eyisimilo saKhe. Ukuze ayibone “inceba” yaKhe, umDumisi weNdumiso uthembisa “ukuva” oko uMoya akuthethayo kuwo amabandla.
To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.
Kumlawuli womculo oyintloko, INdumiso yoonyana bakaKora. Yehova, ulubonakalisile ububele bakho ezweni lakho; ukubuyisile [ukuguqulile] ukuthinjwa kukaYakobi. Ubuxolele ubugwenxa babantu bakho, uzigqubuthele zonke izono zabo. Selah. Ulususile lonke ulaka lwakho; uzibuyisile kubushushu bomsindo wakho. Sibuyisele, Thixo wosindiso lwethu, uluyekise ulaka lwakho ngakuthi. Uya kusoloko unomsindo ngakuthi na ngonaphakade? Uya kuwolula na umsindo wakho kwizizukulwana zonke? Akuyi kusihlaziya na kwakhona, ukuze abantu bakho bavuye ngawe? Sibonise inceba yakho, Yehova, usinike usindiso lwakho. Ndiya kuva oko aya kuthetha uThixo uYehova; kuba uya kuthetha uxolo kubantu bakhe nakwabangcwele bakhe; kodwa mabangabuyeli ebudenge kwakhona. Inene usindiso lwakhe lukufuphi kwabo bamoyikayo; ukuze uzuko luhlale ezweni lethu. Inceba nenyaniso zidibene kunye; ubulungisa noxolo zangezana. Inyaniso iya kuntshula emhlabeni; nobulungisa buya kukhangela phantsi busemazulwini. Ewe, uYehova uya kunika oko kulungileyo; nelizwe lethu liya kuvelisa isivuno salo. Ubulungisa buya kuhamba phambi kwakhe; busibeke endleleni yamanyathelo akhe. INdumiso 85:1–13.
Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.
Qaphela ukuba “inceba nenyaniso,” (kwaye “inyaniso” ligama lesiHebhere elithi ‘emet’ ebesilikhankanya) ezivelisa ubulungisa noxolo, “zincamisene.” Zimanyene. Umhlabeli ubeka ingoma yakhe kwimihla yokugqibela yomgwebo wophando xa uThixo “exolele ubugwenxa babantu” baKhe. Isicelo sesokuba iNkosi “ibavuselele” abantu bayo.
“A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.
“Imvuselelo nenguquko mazifezeke, phantsi kolungiselelo loMoya oyiNgcwele. Imvuselelo nenguquko zizinto ezimbini ezahlukileyo. Imvuselelo ithetha ukuhlaziywa kobomi bokomoya, ukuvuselelwa kwamandla engqondo nentliziyo, uvuko ekufeni kokomoya. Inguquko ithetha ukuhlelwa ngokutsha, utshintsho kwiingcinga neethiyori, kwimikhwa nakwiindlela zokwenza. Inguquko ayiyi kuvelisa isiqhamo esihle sobulungisa ngaphandle kokuba idityaniswe nemvuselelo yoMoya. Imvuselelo nenguquko mazenze umsebenzi wazo eziwumiselweyo, yaye ekwenzeni lo msebenzi mazidityaniswe.” Selected Messages, incwadi 1, 128.
The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.
“Imvuselelo” ayicelayo uMbhali weNdumiso ichaza isibongozo somntu owaziyo ukuba ufile. Imvuselelo ayicelayo uMbhali weNdumiso sisibongozo esinzima kakhulu ukuba umLaodike awucele, kuba umLaodike akaqondi ukuba ufile ngokwasemoyeni; kodwa ukuba wayengafanga, ngewayengadingi kuvuselelwa. Imvuselelo izalisekiswa ngokuvuma “ukuva oko uThixo uYehova aya kukuthetha,” yaye akukho mnye umsebenzi omele wandulele ukuqinisekisa kwethu loo mvuselelo iza xa uMoya oyiNgcwele ehlala ngaphakathi kwethu.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Uvuselelo lokwenyaniso kobungcwele phakathi kwethu lolona lukhulu nolungxamisekileyo kuzo zonke iimfuno zethu. Ukulufuna oku kufanele kube ngumsebenzi wethu wokuqala.” Selected Messages, incwadi 1, 121.
Speaking of the book of Revelation Sister White states the following.
Ethetha ngencwadi yeSityhilelo, uSister White uchaza oku kulandelayo.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Xa thina njengabantu sikuqonda oko le ncwadi ikuko kuthi, kuya kubonakala phakathi kwethu imvuselelo enkulu.” Testimonies to Ministers, 113.
The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.
Igama elithi “imvuselelo” lichazwa njengokubuyiselwa ebomini. Abo banyuliweyo ukuba babe phakathi kwekhulu elinamashumi amane anesine amawaka kufuneka kuqala baqonde ukuba bafile yaye baswele imvuselelo. Inyaniso yokuba ikhulu elinamashumi amane anesine amawaka lifile yinxalenye ebalulekileyo yomyalezo otyhilelwayo kanye phambi kokuba kuvalwe ixesha lovavanyo. Sisenokuthetha okuninzi ngakumbi ngale nyaniso. Okubavusayo “yinceba” uThixo ayolulela kubo xa “ebavuselela” aze abanike ubulungisa baKhe. Okubavusayo yinyaniso yokuba uYesu nguAlfa noOmega, yaye oku kuqonda kuvelisa ngaphakathi kubo “uxolo” olugqithayo konke ukuqonda. Isithembiso sesokuba “inyaniso” “iya kuhluma emhlabeni.” Umyalezo omelweyo njenge “nyaniso,” onguAlfa noOmega, uvela eUnited States, kuba uhluma “emhlabeni.” Umyalezo ekuqaleni wavela eUnited States, yaye umyalezo ekugqibeleni uhluma kule ndawo inye.
With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.
Ngokomxholo wokuba abantu bakaThixo abasemqolombeni bangumqondiso, siya kuqwalasela nabanye abaprofeti abebekumqolomba ongumqondiso. UYesu wachaza uYohane uMbhaptizi njengoEliya, yaye uYohane wayesentolongweni xa kwakufuneka azi ukuba uYesu wayenguMesiya owayeza kuza na. Kwakufuneka azi isimilo sikaYesu sokwenene. Kwakufuneka azi ukuba umyalezo awayewuvakalisile nomyalezo uYesu aqhubeka ewuvakalisa wawungumyalezo wenyaniso na. Wathumela abafundi bakhe ukuba baye kubuza uYesu loo mbuzo, yaye uYesu, wadlula ngakulo mbuzo wabo, waqhubeka wababonisa uzuko lwaKhe.
“Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.
“Lwenjenjalo usuku lwathi shwaka, abafundi bakaYohane bebona yaye besiva konke. Ekugqibeleni uYesu wababizela kuYe, waza wabathuma ukuba baye baxelele uYohane oko bakubonileyo, esongeza esithi, ‘Unoyolo lowo, nabani na ongayi kufumana sizathu sokukhubeka ngaM.’ Luka 7:23, R. V. Ubungqina bobuThixo baKhe babubonakala ekulungelelaneni kwabo neemfuno zoluntu olubandezelekileyo. Uzuko lwaKhe lwabonakaliswa ekuzithobeni kwaKhe kwimeko yethu ephantsi.”
“The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.
“Abafundi bawuthwala umyalezo, yaye oko kwakwanele. UYohane wakhumbula isiprofeto esingokuMesiya, esithi, ‘INkosi indithambisele ukushumayela iindaba ezilungileyo kwabathobekileyo; Indithumile ukuba ndibophe amanxeba abantliziyo zaphukileyo, ndibhengeze inkululeko kwabathinjwa, nokuvulwa kwentolongo kwababotshiweyo; ndibhengeze umnyaka okholekileyo weNkosi.’ Isaya 61:1, 2. Imisebenzi kaKristu ayizange imvakalise kuphela ukuba unguMesiya, koko yabonisa nendlela ubukumkani baKhe obabuza kumiselwa ngayo. KuYohane kwatyhilwa kwa loo nyaniso yayize kuEliya entlango, xa ‘kwavuthuza umoya omkhulu onamandla, uqhekeza iintaba, utyumza namawa phambi koYehova; kodwa uYehova wayengekho emoyeni; emva komoya kwabakho inyikima; kodwa uYehova wayengekho enyinzikimeni: emva kwenyikima kwabakho umlilo; kodwa uYehova wayengekho emlilweni;’ waza emva komlilo, uThixo wathetha kumprofeti ‘ngelizwi elizolileyo nelincinane.’ 1 Kumkani 19:11, 12. Ngokunjalo noYesu wayeza kuwenza umsebenzi waKhe, kungekhona ngokungxola kwezixhobo zemfazwe nangokubhukuqwa kwezitrone nezikumkani, koko ngokuthetha ezintliziyweni zabantu ngobomi benceba nokuzincama.” Ulangazelelo Lwamaphakade, 217.
God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.
Amandla kaThixo adluliselwa ngeLizwi laKhe. Anikelwa “ezintliziyweni zabantu.” Yayiloo mfundo yelizwi “elizolileyo, elincinane.” Noko ke, umyalezo kaEliya ngumyalezo wangaphandle ochonga amandla angaphandle kwabantu bakaThixo. UKristu wayexelela uEliya ukuba “ngemihla yokugqibela” ilizwi laKhe kulapho amandla akhoyo, ukanti “ukungqubana kwezikhali nokubhukuqwa kweetrone nezikumkani,” okumelwe ngumoya otshabalalisayo, yinyikima nomlilo, kumela amathathu emikhosi yangaphandle emelwe encwadini yeSityhilelo aza abantu bakaThixo kujamelana nayo. “Umoya” otshabalalisayo ngumqondiso wobuSilamsi kwisiprofeto seBhayibhile. “Inyikima” luvukelo nesiphithiphithi soGuquko lwaseFransi. “Umlilo” yintshabalalo eze phezu kweSodom neGomora. UEliya wayebaleke kumandla obupopu ukuze afike emqolombeni, ngoko iNkosi yamtyhilela ukuba, phezu kwako nje konke ukubakho kwamandla obubi enza ingxaki yokuphela kwehlabathi, kulapho ilizwi elizolileyo, elincinane likho apho amandla kaThixo afumaneka khona.
Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.
UMoses, uEliya noYohane umBhaptizi bonke bangqina ukuba babone isimilo sikaThixo besemqolombeni. “Umqolomba” ngowona mqondiso wodwa oya kunikwa isizukulwana esingendawo nesikrexezayo. UYesu wathetha “ngesizukulwana esikrexezayo nesingendawo,” esiseso sizukulwana “semihla yokugqibela” yomgwebo ophandayo. Umqondiso waloo sizukulwana wawungumprofeti uYona, owayechithe iintsuku ezintathu emqolombeni—esiswini somnenga.
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.
Ke kaloku, xa izihlwele zabantu zaziqokelelene zixinene, waqala ukuthi, Esi sisizukulwana esikhohlakeleyo; sifuna umqondiso; yaye asiyi kunikwa mqondiso, ngaphandle komqondiso kaYona umprofeti. Kuba njengoko uYona waba ngumqondiso kumaNineve, ngokunjalo noNyana woMntu uya kuba njalo kwesi sizukulwana. Luka 11:29, 30.
Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.
UYona wayeseseswini somnenga iintsuku ezintathu nobusuku obuthathu, kwanjalo noYesu wayesengcwabeni iintsuku ezintathu. UYona wayengumqondiso, kwaye noYesu ukwanguye. Bamele umqondiso wovuko, oluthi ngokwenene lulandele ukufa.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.
Ke kaloku abathile kubabhali nabaFarisi baphendula, besithi, Mfundisi, singathanda ukubona umqondiso ovela kuwe. Kodwa yena waphendula wathi kubo, Isizukulwana esingendawo nesikrexezayo sifuna umqondiso; yaye asiyi kunikwa mqondiso, ngaphandle komqondiso womprofeti uYona; kuba njengoko uYona wayesezibilinini zentlanzi enkulu iintsuku ezintathu nobusuku obuthathu, kwangokunjalo noNyana woMntu uya kuba semathunjini omhlaba iintsuku ezintathu nobusuku obuthathu. Amadoda aseNineve aya kusuka emgwebeni kunye nesi sizukulwana, asigwebe; ngokuba aguquka ngenxa yokuvakalisa kukaYona; yaye, khangela, kukho omkhulu kunoYona apha. Mateyu 12:38–41.
If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.
Ukuba siyawuqonda umgaqo wokuphindaphindwa kwembali, kunye nenyaniso yokuba yonke imbali engcwele ichaza isiphelo sehlabathi, ngoko ukufa, ukungcwatywa nokuvuka kukaYona noKristu kungulo “mqondiso” kwakunye nesigidimi sabantu bakaThixo ngoku. Xa uYona wakhutshwa esiswini somnenga, wavakalisa isigidimi, kwanjengokuba nesigidimi sokuvuka kukaKristu savakaliswa ngoko nangoko xa isithunywa sasusa ilitye emqolombeni awayekulo uKristu. Abo bamelwe nguMoses, uEliya, uYona noKristu abafuzisi abantu bakaThixo bemihla “yokugqibela” kuphela, kodwa bakwafuzisa nesigidimi awasinikelayo ngamnye kubo.
The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.
Umqondiso kaYona uquka amava omqolomba apho kubonakaliswa khona isimilo sikaKristu esinenceba. Kwa-eso sincumo inye uYesu awasibonakalisa kuEliya sabonakaliswa nakuYona xa wayebaleka uxanduva lwakhe lokuvakalisa isigidimi. Kuninzi kakhulu okunokuthethwa ngoYona, kodwa ngoku kufuneka kuqwalaselwe ezinye iingongoma.
The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.
Umqolomba, phakathi kwezinye izinto, umele ukufa nokuvuka. Abantu bakaThixo bomnqophiso ngemihla yokugqibela baye bachongwa ngobungqina obuninzi njengabebefile baza baphinda bavuswa. Kakade ke, umKristu umele azalwe ngokutsha ukuze abone ubukumkani bukaThixo, yaye oku kumele ukufa komntu omdala wenyama; kodwa ngokwesiprofeto kuthetha okungakumbi. Kuthetha ngomyalezo omiswe phakathi ekuqhubekeni kwawo. U-Eliya wayeka ukuvakalisa umyalezo, uYona wasaba ekubhengezeni umyalezo. UYohane waphoswa entolongweni waza wabulawa. UYesu wabethelelwa emnqamlezweni.
The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.
Umqondiso kaYona ngoko awungokuphela nje ngokufa nokuvuka, kodwa ungokufa nokuvuka komyalezo; yaye yonke imiyalezo efuziselwe elizwini likaThixo imele umyalezo wokugqibela wesilumkiso awawunikwa uYesu nguYise, awawunikela ke kuGabriyeli, owawunikela ke kumprofeti, owawubhala ke wawuthumela emabandleni. UThixo wayekulungele ukuwuphelisa umyalezo aqale kwakhona kumava omqolomba kaMoses. UEliya wawugqiba umsebenzi wakhe njengomthunywa waza wasabela emqolombeni. UYona wasabela eTarshishe. UYohane umBhaptizi wabulawa, kwanjalo noYesu. Zonke ezi bungqina maziziswe encwadini yeSityhilelo zize zilungelelaniswe kunye. UDaniel neSityhilelo ziincwadi ezimbini, kodwa “ubungqina bukaYesu” bubonisa ukuba zikwayincwadi enye. Zineempawu ezifanayo nezeBhayibhile. Iincwadi ezimbini ezenza incwadi enye, nababhali ababini abamele amangqina amabini.
Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.
UDaniyeli, umthinjwa waseBhabhiloni nowathi kamva waba phantsi kwamaMedi namaPersi, ngokomfuziselo wafa xa wayephoswa emhadini weengonyama. UYona ngokomfuziselo wafa xa wayeginywa ngumkhomo. UYohane uMtyhili ngokomfuziselo wafa xa wayephoswa kwioli ebilayo. UWilliam Miller wafa, kodwa unesithembiso sokuba iingelosi zimlindile engcwabeni lakhe ngenxa yovuko lwamalungisa. Ubulungiseleli iFuture for America ngokomfuziselo bafa ngomhla we-18 Julayi 2020.
The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.
Umyalezo wokugqibela wesilumkiso ubekwa ngaphakathi komxholo wokuphiliswa kwenxeba elibulalayo lamandla obupopu. Ukuphiliswa kwenxeba ngumxholo othile wezahluko zeshumi elinesithathu nezeshumi elinesixhenxe zeSityhilelo. Xa inxeba elibulalayo liphilisiwe, ubupopu obuvusiweyo buya kuba bubukumkani besibhozo obumelwe kwisahluko seshumi elinesixhenxe seSityhilelo. Buchazwa njengobesibhozo, oko kukuthi, obuvela kwabasixhenxe. Isibhozo singumfuziselo wovuko, kuba ulwaluko njengotywina lobudlelane bomnqophiso lwalufanele lwenziwe ngomhla wesibhozo emva kokuba kuzalwe umntwana oyinkwenkwe. Loo msitho wathatyathelwa indawo lubhaptizo kwixesha lobuKristu, yaye ubhaptizo bumele ukufa, ukungcwatywa, novuko lukaKristu. UKristu wavuswa ngomhla olandela usuku lwesixhenxe. Ngoko ke, ngokwesiprofeto wavuswa ngomhla wesibhozo. Emva kweminyaka eliwaka yokuphumla, umhlaba owenziwe mtsha uvuswa kwiwaka leminyaka lesibhozo.