Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”
Kanye nje kokuba kuvalwe ixesha lovavanyo kukhutshwa umyalelo othi, “ungawatywini amazwi esiprofeto sale ncwadi.”
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Waza wathi kum, Musa ukuwatywina amazwi esiprofeto sale ncwadi; kuba ixesha likufuphi. Lowo ungenabulungisa, makaqhubeke engenabulungisa; nalowo ungcolileyo, makaqhubeke engcolile; nalowo ulilungisa, makaqhubeke elilungisa; nalowo ungcwele, makaqhubeke engcwele. ISityhilelo 22:10, 11.
In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.
Kwisahluko sesihlanu seSityhilelo, uThixo uYise uhleli phezu kwetrone Yakhe, yaye esandleni Sakhe unencwadi etywiniweyo ngamatywina asixhenxe.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.
Ndabona esandleni sokunene salowo wayehleli etroneni incwadi ebhalwe ngaphakathi nangasemva, itywinwe ngamatywina asixhenxe. ISityhilelo 5:1.
As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.
Njengoko ibali eliqala kwivesi yokuqala liqhubeka lide lifike kwisahluko sesixhenxe, sifumanisa ukuba uYesu, omelwe njengeNgonyama yesizwe sakwaYuda, nguye othabatha incwadi esandleni sikaYise aze aqalise ukuvula ngokulandelelana amatywina. Xa evula itywina lesithandathu aze aveze umyalezo omelwe lelo tywina, isahluko sesithandathu siyaphela. Siphela ngombuzo okhokelela kwisahluko sesixhenxe, apho sifumana impendulo yombuzo ophakanyiswe kwivesi yokugqibela yesahluko sesithandathu.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Kuba lufikile usuku olukhulu lwengqumbo yakhe; yaye ngubani na onokuma? IsiTyhilelo 6:17.
Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”
Isahluko sesixhenxe sazisa ikhulu elinamashumi amane anesine amawaka kunye “nesihlwele esikhulu.” Emva kokuba abantu bakaThixo bevezwe kwisahluko sesixhenxe, koko sifumana itywina lesixhenxe nelokugqibela lisuswa. Esinye kuphela isiprofeto encwadini yeSityhilelo esitywiniweyo ziindudumo ezisixhenxe zesahluko seshumi. Ingongoma elula yeyokuba esona siprofeto sodwa encwadini yeSityhilelo esitywiniweyo nesinokuvulwa phambi kokuba ixesha lovavanyo livalwe “ziindudumo ezisixhenxe.”
For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.
Kangangeminyaka, ukuba asingathi ngamashumi eminyaka, iFuture for America ichonge into emelwa “ziindudumo ezisixhenxe.” “Iindudumo ezisixhenxe” zimela imbali yentshukumo yamaMillerite ukusukela ngomhla we-11 kuAgasti 1840 kuse kude kube ngumhla wama-22 kuOktobha 1844. USister White uyasiqinisekisa esi sibakala aze ongezelele ukuba “iindudumo ezisixhenxe” zikwamele “iziganeko zexesha elizayo eziya kutyhilwa ngokolandelelwano lwazo.” Ingcaciso eneenkcukacha ngezi zibakala inokufunyanwa kwiHabakkuk’s Tables, ngabo nabani na abangaziqhelanga ezi nyani zesiprofeto.
The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.
Inyaniso yeendudumo ezisixhenxe eyaye yanikelwa kwixesha elidlulileyo iseyinyaniso, kodwa ukususela kuAgasti walo nyaka iNkosi isisusile isandla saYo kwezi zifundo, yaye kuye kwatyhilwa ukuqonda okungakumbi. Siya kuqala ngesahluko seshumi seSityhilelo, size emva koko siqwalasele amazwi kaDade White achazayo ngesi sahluko. Phambi kokuba senze oku, kufuneka sichonge amanqaku amabini angahambelaniyo nokuqwalaselwa kweendudumo ezisixhenxe.
The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.
Ingongoma yokuqala yeyokuba ukuchongwa kwenyaniso yeendudumo ezisixhenxe ngoku etyhilwayo kufuna imigca emininzi yenyaniso ukuze kubekwe endaweni yonke into emelwa ziindudumo ezisixhenxe. Apha, ndiyathandaza, lulo unyamezelo lwabangcwele. Ingongoma yesibini enxulumene noku yeyokuba inkqubo evelisa umboniso wesandi wale manqaku inomda wobude bexesha enokulifunda nelinokulithetha. Inqaku ngalinye limele lingene kuloo xesha limiselweyo. Kwasekuqaleni kwesi sifundo, ndiyanazisa ukuba kuya kufuna amanqaku ambalwa ukumisa inyaniso emelwa ziindudumo ezisixhenxe. Ngoku masiye kwisahluko seshumi.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.
Ndabona esinye isithunywa esinamandla sisihla ezulwini, sathweswe ilifu; kwanomnqantsa wawuphezu kwentloko yaso, nobuso baso bunjengelanga, neenyawo zaso zinjengeentsika zomlilo. Sasinencwadi encinane evuliweyo esandleni saso; sabeka unyawo lwaso lokunene phezu kolwandle, nolwasekhohlo phezu komhlaba, samemeza ngezwi elikhulu, njengaxa ingonyama igquma; yathi yakumemeza, izandi ezisixhenxe zadanduluka ngezwi lazo. Ke kaloku, zakuba izandi ezisixhenxe zithethile ngezwi lazo, ndandiza kubhala; ndeva izwi liphuma ezulwini lisithi kum, Zitywine ezo zinto zithethwe zizandi ezisixhenxe, uze ungazibhali. Saza eso sithunywa ndasisibonile simi phezu kolwandle naphezu komhlaba, saphakamisela isandla saso ezulwini, safunga ngaye ophila ngonaphakade kanaphakade, owadala izulu nezinto ezikulo, nomhlaba nezinto ezikuwo, nolwandle nezinto ezikulo, ukuba akusayi kuphinda kubekho xesha; kodwa ngemihla yezwi lesithunywa sesixhenxe, xa siqala ukuvuthela isigodlo, iya kugqitywa imfihlelo kaThixo, njengoko wayivakalisa kubakhonzi bakhe abaprofeti. Laza izwi endalivayo liphuma ezulwini lathetha kum kwakhona, lisithi, Hamba uye kuthabatha incwadi encinane evuliweyo esesandleni sesithunywa esimiyo phezu kolwandle naphezu komhlaba. Ndaya ke kwisithunywa, ndathi kuso, Ndinike incwadi encinane. Sathi kum, Yithabathe uyidle iphele; iya kusenza krakra isisu sakho, kodwa emlonyeni wakho iya kuba mnandi njengobusi. Ndaza ndayithabatha incwadi encinane esandleni sesithunywa, ndayidla; yaza emlonyeni wam yaba mnandi njengobusi; ndathi ndakuba ndiyidlile, isisu sam saba krakra. Saza sathi kum, Umele ukuphinda uprofete phambi kwezizwe ezininzi, neentlanga, neelwimi, nookumkani. IsiTyhilelo 10:1–11.
Commenting on chapter ten, Sister White states:
Echaza ngesahluko seshumi, uDade White uthi:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Ingelosi enamandla eyayiyalela uYohane yayingengomnye ngaphandle kukaYesu Kristu ngokwakhe. Ukubeka unyawo lwaYo lokunene phezu kolwandle, nolwasekhohlo phezu komhlaba owomileyo, kubonisa indima ayenzayo kwimiboniso yokugqibela yembambano enkulu noSathana. Esi sikhundla sibonakalisa amandla negunya laYo elipheleleyo phezu komhlaba wonke. Le mbambano yayisomelela ngakumbi, yaza yazimisela ngakumbi, ukusuka kwisizukulwana kuye kwisizukulwana, yaye iya kuqhubeka kunjalo kude kube kwimiboniso yokugqibela, xa ukusebenza ngobuqhophololo kwamandla obumnyama kuya kufikelela encotsheni yako. USathana, emanyene nabantu abangendawo, uya kulahlekisa ihlabathi lonke namabandla angalwamkeliyo uthando lwenyaniso. Kodwa ingelosi enamandla ifuna kuqwalaselwe. Idanduluka ngezwi elikhulu. Iza kubonisa amandla negunya lezwi laYo kwabo baye bamanyana noSathana ukuze bachase inyaniso.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Emva kokuba ezi ndudumo zisixhenxe zithethile ngamazwi azo, umyalelo uza kuYohane njengoko weza kuDaniyeli ngokubhekisele encwadini encinane: ‘Tywina ezo zinto zithethwe zezi ndudumo zisixhenxe.’ Ezi zinxulumene neziganeko ezizayo eziya kutyhilwa ngolandelelwano lwazo. UDaniyeli uya kuma esabelweni sakhe ekupheleni kwemihla. UYohane uyibona incwadi encinane ingasatywinwanga. Ngoko iziprofeto zikaDaniyeli zifumana indawo yazo efanelekileyo kwizigidimi zengelo yokuqala, eyesibini, neyesithathu ezimele ukunikezelwa ehlabathini. Ukuvulwa kwetywina lencwadi encinane kwakusisigidimi esinxulumene nexesha.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Iincwadi zikaDaniyeli neSityhilelo zimanye. Enye sisiprofeto, enye isisityhilelo; enye yincwadi etywiniweyo, enye yincwadi evuliweyo. UYohane waziva iimfihlelo ezathethwa ziindudumo, kodwa wayalelwa ukuba angazibhali.”
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ukukhanya okukhethekileyo okwanikwa uYohane, okwabonakaliswa kwiindudumo ezisixhenxe, kwakukukuchazwa kweziganeko ezaziza kwenzeka phantsi kwemiyalezo yengelosi yokuqala neyesibini. Kwakungelolona kulungileyo ukuba abantu bazazi ezi zinto, kuba ukholo lwabo lwalufanele ukuvavanywa ngokuqinisekileyo. Ngokulandelelana kukaThixo, iinyaniso ezimangalisayo neziphambili kakhulu zaziza kuvakaliswa. Imiyalezo yengelosi yokuqala neyesibini yayimele ukuvakaliswa, kodwa kwakungafanele kutyhilwe olunye ukhanyiso ngaphambi kokuba le miyalezo iwugqibe umsebenzi wayo okhethekileyo. Oku kumelwe yingelosi emi ngonyawo olunye elwandle, ivakalisa ngesifungo esinyaniseke kakhulu ukuba ixesha alisayi kuba sabakho.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.
“Ingelosi enamandla” owehla ngomhla we-11 Agasti 1840 yayinguKristu, yaye wayenomyalezo esandleni sakhe awaxelelwa uYohane ukuba awudle. Oko uYohane akudlayo kwakungumyalezo, kodwa ngokucacileyo yayingumyalezo owawumele usiwe kubantu bakaThixo, kungekhona ehlabathini. Kubalulekile ukuqonda ukuba ngabaphi abajoliswe kubo kwesi sicatshulwa, kuba nangona uKristu wehla ngomhla we-11 Agasti 1840, ephawula ukunikwa amandla komyalezo wengelosi yokuqala, aze ngaloo ndlela abonakalise ixesha umyalezo wengelosi yokuqala owawuza kuthwalwa ngalo usiwe kulo lonke ihlabathi, incwadi encinane uYohane awayemelwe ukuba ayidle ichaza ixesha apho ubuProtestanti banikela ngengubo yabo yobuprotestanti kumaMillerite. Xa uKristu wayehla nencwadi encinane, wayephelisa ulwalamano lwaKhe lomnqophiso nebandla eliphuma entlango, yaye ngaxeshanye wayechaza abantu bakwaMillerite njengabantu baKhe abatsha abanyuliweyo bomnqophiso. AmaMillerite ayengabantu ababengengobantu bakaThixo ngaphambili. Abaprofeti abasayi kuze baphikane omnye nomnye.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.
Waza wathi kum, Nyana womntu, yima ngeenyawo zakho, ndize ndithethe nawe. Waza umoya wangena kum akuba ethetha kum, wandimisa ngeenyawo zam, ndeva lowo wayethetha kum. Waza wathi kum, Nyana womntu, ndiyakuthuma koonyana bakaSirayeli, kwisizwe esinemvukelo esindivukeleleyo; bona nooyise bonile kum kwada kwangulo mhla. Kuba bangabantwana abangenazintloni nabanentliziyo elukhuni. Mna ndiyakuthuma kubo; uze uthi kubo, Itsho iNkosi uYehova. Ke bona, nokuba baya kuva, nokuba baya kuyeka, (kuba bayindlu enemvukelo,) baya kwazi noko ukuba kukho umprofeti phakathi kwabo. Ke wena, nyana womntu, musa ukuboyika, ungawoyiki namazwi abo, nokuba kukho iinkunzane nameva kunye nawe, uhleli phakathi koonomadudwane; ungawoyiki amazwi abo, ungatyhafi ngenxa yobuso babo, nangona beyindlu enemvukelo. Uze uthethe amazwi am kubo, nokuba baya kuva, nokuba baya kuyeka; kuba banemvukelo enkulu kakhulu. Ke wena, nyana womntu, yiva into endiyithetha kuwe; musa ukuba nemvukelo njengaloo ndlu inemvukelo: vula umlomo wakho, udle endikunika kona. Ndathi ndakukhangela, nanko kusithiwa isandla sandiselwa kum; yaye, yabakho kuso umqulu wencwadi; wawurhola phambi kwam; wawubhaliwe ngaphakathi nangaphandle; kwakubhaliwe kuwo izikhalo, nesijwili, nehe. Waza wathi kum, Nyana womntu, yidla oko ukufumanayo; yidla lo mqulu, uze uye kuthetha kwindlu kaSirayeli. Ndaza ndawuvula umlomo wam, wandenza ndawudla loo mqulu. Waza wathi kum, Nyana womntu, yondla isisu sakho, uzalise amathumbu akho ngalo mqulu ndikunika wona. Ndaza ndawudla; waba semlonyeni wam njengobusi ngobumnandi. Waza wathi kum, Nyana womntu, hamba uye kwindlu kaSirayeli, uthethe kubo ngamazwi am. Kuba akuthunywanga kubantu bolwimi olungaqhelekanga nolwimi olunzima, kodwa kwindlu kaSirayeli; akuthunywanga kwizizwe ezininzi zolwimi olungaqhelekanga nolwimi olunzima, abangamazwi abo ungenakuwava. Inene, ukuba bendingakuthuma kubo, ngebekuphulaphule. Ke yona indlu kaSirayeli ayiyi kukuphulaphula; kuba ayiyi kundiphulaphula mna; kuba yonke indlu kaSirayeli ayinazintloni, yaye inentliziyo elukhuni. Yabona, ndibenzile ubuso bakho baqina nxamnye nobuso babo, nebunzi lakho laqina nxamnye neebunzi zabo. Njengedayimani elukhuni ngaphezu kwelitye lenyengane ndilenze ibunzi lakho; musa ukuboyika, ungatyhafi ngenxa yobuso babo, nangona beyindlu enemvukelo. Waza wathi kum, Nyana womntu, wamkele entliziyweni yakho onke amazwi am endiya kuwuthetha kuwe, uze uve ngeendlebe zakho. Hezekile 2:1–3:10.
When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.
Xa uKristu wehla enencwadi encinane awayithabathayo uYohane wayidlayo, yayisemlonyeni wakhe “imnandi njengobusi.” UYohane umTyhili kunye noHezekile, bobabini bamkela umyalezo esandleni sikaKristu. UHezekile, yaye ngenxa yoko noYohane, babenomlayezo wokuwudlulisa “kwindlu kaSirayeli,” kungekhona kwabo bangaphandle kukaSirayeli. Ukuba abo bangaphandle kukaSirayeli babewuvile lo myalezo, ngebabawamkele, kodwa kungekhona uSirayeli, kuba “yonke indlu” kaSirayeli “inobuso obulukhuni nentliziyo elukhuni.” Indlu epheleleyo kaSirayeli (yonke indlu) yayingavukeli ngokupheleleyo. USirayeli ngowe-1840 wayemelwe kwisiTyhilelo isahluko seshumi njengelona bandla lisentlango. Babeyizalisile indebe yexesha labo lovavanyo.
Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.
Nangona umyalezo wawungayi kuva ngabakwaSirayeli, umprofeti wayesalelwe umyalelo wokubazisela umyalezo wencwadana encinane, ngenjongo yokubabeka ityala ngokwala ukukhanya kwengelosi yokuqala. Ezincwadini zomgwebo, babeya kubekwa ityala ngokwala ukuwuva umyalezo “womprofeti” owayesele “phakathi kwabo.” Ukwala umprofeti kukwala umyalezo owawunikwe umprofeti yingelosi uGabriyeli, yena ngokwakhe awayewamkele kuKristu, owayewamkele kuYise. Xa uKristu wehla enomyalezo wencwadana encinane esandleni saKhe, oko kwakuhambelana nexesha awathi ngalo uMoya oyiNgcwele wehla ekubhaptizweni kwaKhe. Oko kwakusele kufuziselwe nguMoses etyholweni elitshayo, yaye kwaloo mqondiso mnye wendlela ukho kuyo yonke intshukumo yohlaziyo.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Umsebenzi kaThixo emhlabeni ubonakalisa, ukusuka kwisizukulwana ukuya kwesinye, ukufana okumangalisayo kulo lonke uhlaziyo olukhulu okanye intshukumo yonqulo. Imigaqo yokusebenzana kukaThixo nabantu ihlala injalo ngamaxesha onke. Iintshukumo ezibalulekileyo zeli xesha langoku zinento yazo ehambelanayo kwezo zamaxesha adlulileyo, yaye amava ebandla kumaxesha angaphambili aqulethe izifundo ezinexabiso elikhulu zexesha lethu.” The Great Controversy, 343.
The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.
Ukuwohloka kobungangamsha boBukhosi baseOttoman ngomhla we-11 kuAgasti, 1840, (xa uYohane noHezekile babesidla incwadana encinane eyayisesandleni sikaKristu,) kuphawula “ukuxhotyiswa” kwesigidimi sengelosi yokuqala esasisele “sifikile” “ngexesha lesiphelo” ngo-1798. “Saxhotyiswa” ngokuqinisekiswa komgaqo oyintloko wesiprofeto wamaMillerite; umgaqo wonyaka ngosuku olunye. UKristu wandula waqalisa ukwakha isiseko setempile yamaMillerite, njengoko wayenzile ekubhaptizweni kwaKhe.
“Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’
“Ukholo lukaNatanayeli olwalugungqa ngoku lwaqiniswa, waza waphendula wathi, ‘Rabhi, unguNyana kaThixo; unguKumkani wakwaSirayeli.’ UYesu waphendula wathi kuye, ‘Ngenxa yokuba ndathi kuwe, Ndikubonile phantsi komkhiwane, uyakholwa na? Uya kubona izinto ezinkulu ngaphezu kwezi.’ Waza wathi kuye, ‘Inene, inene, ndithi kuni, Emveni koku niya kubona iZulu livulekile, neengelosi zikaThixo zinyuka, zehle phezu koNyana woMntu.’”
“In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.
“Kubafundi aba bokuqala bambalwa, isiseko sebandla lobuKristu sasibekwa ngomzamo womntu ngamnye. UYohane waqala walathisa ababini kubafundi bakhe kuKristu. Emva koko omnye waba bafumana umzalwana wakhe, waza wamzisa kuKristu. Emva koko Yena wabiza uFilipu ukuba amlandele, waza yena wahamba waya kufuna uNataniyeli.” Spirit of Prophecy, volume 2, 66.
When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.
Xa uKristu wehlela ngomhla we-11 kuAgasti 1840 ephethe incwadi encinane ivulekile esandleni saKhe, oko kwakusele kubonakalisiwe kwangaphambili kwintshukumo yenguqu kwimbali kaKristu yasemhlabeni, kuba yonke intshukumo yenguqu inemiqondiso efanayo kanye. UMoses nentshukumo yohlaziyo awayikhokelayo ekuphumeni kwayo yayinomqondiso ofanayo. Amava kaMoses etyholweni elivuthayo ayengumfuziselo wokuhla koMoya oyiNgcwele ekubhaptizweni kukaKristu, nto leyo eyathi yona yaba ngumfuziselo ka-1840, leyo yona yaba ngumfuziselo womhla we-11 kuSeptemba 2001 xa ingelosi enamandla yeSityhilelo seshumi elinesibhozo yehla.
The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.
“Ukufika” komyalezo wengelosi yokuqala, “nokufika” komyalezo wengelosi yesibini, “nokufika” komyalezo wengelosi yesithathu, konke kumelwe ziingelosi. Ingelosi yokuqala inencwadi encinane esandleni sayo, eyesibini yayinomqulu obhaliweyo esandleni sayo, ize eyesithathu ibe nesikhumba sokubhala esandleni sayo. Ngobungqina bababini okanye babathathu inyaniso iyamiselwa. Zontathu iingelosi, nokuba kusekufikeni kwazo okanye ekuxhotyisweni kwazo ngamandla, zinomyalezo esandleni sazo.
John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.
UYohane noHezekile bamele abo bawadlayo umyalezo xa umyalezo wengelosi yokuqala “wawuxhotyisiwe ngamandla,” nto leyo eyindlela eyahlukileyo yokuphawula imbali kunaxa umyalezo wengelosi yokuqala “wafikayo” ngo-1798.
The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.
Umahluko phakathi “kokufika” komyalezo kunye “nokuxhotyiswa kwawo ngamandla” sisahluko esibaluleke gqitha ukuba siqatshelwe. Njengoko siqwalasela esi sicatshulwa silandelayo, qaphelani ukuba injongo yengelosi yokuqala iyafana ncam nenjongo yengelosi ekwiSityhilelo ishumi elinesibhozo ekhanyisa ihlabathi ngobuqaqawuli bayo. Qaphelani kananjalo ukuba umyalezo ngamnye ubangela ukwahlukana, uvelise iindidi ezimbini zabakhonzi.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Ndaboniswa umdla izulu lonke elawuthabathayo emsebenzini owawuqhubeka phezu komhlaba. UYesu wathuma ingelosi enamandla [ingelosi yokuqala] ukuba yehle iye kulumkisa abemi bomhlaba ukuba balungiselele ukubonakala kwaKhe kwesibini. Xa ingelosi yayimka ebusweni bukaYesu emazulwini, ukukhanya okukhazimla ngokugqithisileyo nokuzukileyo kwahamba phambi kwayo. Ndaxelelwa ukuba umsebenzi wayo wawukukhokela umhlaba ukuba ukhanyiswe bubuqaqawuli bayo nokulumkisa umntu ngomsindo ozayo kaThixo. Izihlwele zamkela ukukhanya. Abanye kubo babebonakala benesidima esinzulu kakhulu, kanti abanye babevuya yaye bexhwaleke luvuyo olugqithisileyo. Bonke abamkela ukukhanya bajolisa ubuso babo ezulwini baza bamzukisa uThixo. Nangona kwakuphalazwa phezu kwabo bonke, abanye beza nje phantsi kwempembelelo yako, kodwa abazange bayamkele ngentliziyo iphela. Abaninzi bazaliswa ngumsindo omkhulu. Abefundisi nabantu bamanyana nabangcolileyo baza bakuxhathisa ngokuqinileyo ukukhanya okwaphalazwa yingelosi enamandla. Kodwa bonke abakwemkela baphuma ehlabathini baza bamanyana ngokusondeleyo omnye nomnye.”
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.
“USathana neengelosi zakhe babexakeke kakhulu befuna ukutsalela iingqondo zabantu abaninzi kangangoko kunokwenzeka zisuke ekukhanyeni. Iqela elaliwala kona lashiywa ebumnyameni. Ndabona ingelosi kaThixo ibabukele ngomdla onzulu kakhulu abantu Bakhe abazibanga ukuba bangabaKhe, ukuze ibhale isimilo abasivelisayo xa umyalezo onemvelaphi yasezulwini wawuziswa kubo. Kwaye njengokuba abaninzi kakhulu kwabo babebanga ukuba bayamthanda uYesu bajika kumyalezo wasezulwini ngokuwudelela, ngokuwugculela, nangentiyo, ingelosi ephethe umsongo wesikhumba esandleni sayo yenza loo ngxelo ihlazisayo. Izulu lonke lazaliswa ngumsindo ngenxa yokuba uYesu wayedelelwa ngaloo ndlela ngabalandeli Bakhe abazibanga ukuba bangabaKhe.”
“I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.
“Ndakubona ukuphoxeka kwabo babethembe, kuba abazange bayibone iNkosi yabo ngexesha elalilindelwe. Kwakuyinjongo kaThixo ukufihla ikamva nokuzisa abantu baKhe kwindawo yokwenza isigqibo. Ngaphandle kokushunyayelwa kwexesha elimiselweyo lokuza kukaKristu, umsebenzi owawumiselwe nguThixo wawungayi kuba ugqityiwe. USathana wayekhokela abaninzininzi ukuba bajonge kude kwixesha elizayo kwiziganeko ezinkulu ezinxulumene nomgwebo nokuphela kwexesha lovavanyo. Kwakuyimfuneko ukuba abantu baziswe ekubeni bafune ngokunyanisekileyo ukulungela kwangoku.”
“As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.
“Njengoko ixesha lalidlula, abo babengakayamkeli ngokupheleleyo ukukhanya kwesithunywa sezulu bamanyana nabo babewudelelayo umyalezo, baza bajikela kwabo babedanisekile ngokubagculela. Izithunywa zezulu zaqaphela imeko yabo babebanga ukuba bangabalandeli bakaKristu. Ukudlula kwelo xesha limiselweyo kwabavavanya kwaza kwababonakalisa, yaye abaninzi kakhulu balinganiswa esikalini baza bafunyanwa benqongophele. Ngamazwi aphezulu babesithi bangamaKristu, ukanti phantse kuzo zonke iinkalo basilela ukulandela uKristu. USathana wavuya kakhulu yimeko yabo babebanga ukuba bangabalandeli bakaYesu.
“He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.
“Wayebabambisile emgibeni wakhe. Wayebakhokelele uninzi ukuba luyishiye indlela ethe tye, yaye babebezama ukunyukela ezulwini ngenye indlela. Iingelosi zabona abacocekileyo nabangcwele bexubene naboni eZiyon kwanabahahanisi abathanda ihlabathi. Babezilondolozile abafundi bokwenyaniso bakaYesu; kodwa abonakeleyo babephembelela abangcwele. Abo iintliziyo zabo zazivutha ngolangazelelo olukhulu lokubona uYesu babengavunyelwa ngabazalwana babo abazibiza njalo ukuba bathethe ngokuza kwaKhe. Iingelosi zayibona loo meko zaza zavelana nentsalela eyayikuthanda ukubonakala kweNkosi yabo.”
“Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.
“Inye ingelosi enamandla [ingelosi yesibini] yathunywa ukuba yehlele emhlabeni. UYesu wayibeka esandleni sayo incwadi ebhaliweyo, yaza, yakufika emhlabeni, yakhala isithi, ‘IWBhabhiloni iwile, iwile.’ Emva koko ndabona abo babedanisekile bephinda baphakamisa amehlo abo ezulwini, bekhangela ngokholo nangethemba ukuvela kweNkosi yabo. Kodwa abaninzi babebonakala behleli kwisimo sobudenge, ngokungathi balele; kanti ndandisakwazi ukubona uphawu lwentlungu enzulu ebusweni babo. Abo babedanisekile babona ezibhalweni ukuba babekwixesha lokulibaziseka, nokuba babemelwe kukulinda ngomonde ukuzaliseka kombono. Obo bungqina bunye obababakhokelela ekubeni balindele iNkosi yabo ngo-1843, babakhokelela ekubeni bayilindele ngo-1844. Kanti ndabona ukuba uninzi lwalungenawo loo mandla awayephawula ukholo lwabo ngo-1843. Ukudaniswa kwabo kwakuludambisile ukholo lwabo.”
“As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.
“Njengoko abantu bakaThixo babemanyene ekukhaleni kwesithunywa sesibini, umkhosi wasezulwini wawuphawula ngowona mdla unzulu umphumo walo myalezo. Babona abaninzi ababephethe igama lamaKristu bejikela ngokudelela nangokugculela abo babedanisekile. Njengoko la mazwi ayephuma emilebeni egculelayo, ‘Anikenyuki na okwangoku!’ isithunywa sezulu sawabhala phantsi. Sathí isithunywa, ‘Bagculela uThixo.’ Ndabuyiselwa emva ndaboniswa isono esifanayo esenziwa kumaxesha amandulo. U-Eliya wayenyuselwe ezulwini, yaye ingubo yakhe yawela kuElisha. Kwandula ke ulutsha olungendawo, olwalufunde kubazali balo ukudelela umntu kaThixo, lwalandela uElisha, lwaza lwakhala ngokumgculela, ‘Nyuka, wena ntloko inenkqayi; nyuka, wena ntloko inenkqayi.’ Ngokuthi ngaloo ndlela bamthuke umkhonzi waKhe, babemthuka uThixo baza badibana nesohlwayo sabo khona apho nangelo xesha. Kwangolo hlobo, abo baye bahleka baza bagculela ingcamango yokunyuka kwabangcwele, baya kuvelelwa yingqumbo kaThixo, yaye baya kwenziwa bazive ukuba asiyonto ilula ukudlala ngoMenzi wabo.
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….
“UYesu wathuma ezinye iingelosi ukuba zibhabhe ngokukhawuleza ukuze zivuselele zomeleze ukholo olwalutyhafile lwabantu Bakhe, zize zibalungiselele ukuba baqonde isigidimi sengelosi yesibini nentshukumo ebalulekileyo eyayiza kwenziwa kungekudala ezulwini. Ndabona ezi ngelosi zamkela amandla amakhulu nokukhanya okukhulu kuYesu zaza zabhabhela emhlabeni ngokukhawuleza ukuze zizalise ukuthunywa kwazo zokunceda ingelosi yesibini emsebenzini wayo. Ukukhanya okukhulu kwakhanya phezu kwabantu bakaThixo njengoko iingelosi zazidanduluka zisithi, ‘Nanko uMyeni esiza; phumani niye kumhlangabeza.’ Ndaza ndabona aba babedanisekile bevuka baza, bemanyene nengelosi yesibini, bavakalisa besithi, ‘Nanko uMyeni esiza; phumani niye kumhlangabeza.’ Ukukhanya okuvela ezingelosini kwangena ebumnyameni kuyo yonke indawo. USathana neengelosi zakhe bazama ukuthintela oku kukhanya ekusasazekeni nasekuphumezeni isiphumo esasilungiselelwe sona. Baxabana neengelosi zasezulwini, besithi uThixo ubakhohlisile abantu, nokuba, nangako konke ukukhanya namandla abo, babengenako ukwenza ihlabathi likholwe ukuba uKristu uyeza. Kodwa nangona kunjalo uSathana wazama ukuvala indlela nokutsala iingqondo zabantu kude nokukhanya, iingelosi zikaThixo zaqhubeka nomsebenzi wazo….”
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.
“Njengoko ulungiselelo lukaYesu lwalusondela esiphelweni endaweni engcwele, waza wangena kweyona Ngcwele kangcwele, wema phambi kwetyeya equlethe umthetho kaThixo, Wathumela enye ingelosi enamandla nomyalezo wesithathu ehlabathini. Kwabekwa umsongo esandleni sengelosi leyo, yaza njengoko yayisihla isiza emhlabeni ngamandla nangobungangamsha, yavakalisa isilumkiso esoyikekayo, esinesoyikiso esibi kunazo zonke esakha saziswa emntwini. Lo myalezo wawenzelwe ukubeka abantwana bakaThixo ekulumkeni, ngokubabonisa ixesha lokulingwa nelentlungu elaliphambi kwabo. Ingelosi yathi, ‘Baya kuziswa ekulweni okusondeleyo nerhamncwa nomfanekiselo walo. Ithemba labo lodwa lobomi obungunaphakade kukuhlala bemi beqinile. Nangona ubomi babo busesichengeni, mababambelele enyanisweni.’ Ingelosi yesithathu iwuphetha ngale ndlela umyalezo wayo: ‘Nalu unyamezelo lwabangcwele: naba abagcina imithetho kaThixo, nokholo lukaYesu.’ Njengoko yayiphinda la mazwi, yalatha kwingcwele yasezulwini. Iingqondo zabo bonke abawamkelayo lo myalezo zikhokelwa kweyona Ngcwele kangcwele, apho uYesu emi phambi kwetyeya, esenza uthethelelo lwaKhe lokugqibela ngenxa yabo bonke abo inceba isahleli ngenxa yabo, kwanangenxa yabo bathe, ngokungazi, bawaphula umthetho kaThixo. Le ntlawulelo yenzelwa amalungisa afileyo kwanamalungisa aphilayo. Iquka bonke abo bafa bekholose ngoKristu, kodwa abathi, bengakhange balufumane ukhanyiselo ngemithetho kaThixo, bona ngokungazi ngokugqitha imimiselo yayo.” Early Writings, 245–254.
A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.
Emaphepheni ambalwa kamva kwelo ncwadi inye, ethetha ngezo ngcamango zikhankanywe kanye ngoku, uDade White ubonisa ukuba ukwaliwa kwemiyalezo emithathu kwimbali yamaMiller kwakufanekiselwe kwimbali kaKristu. Apho unika amangqina amabini abonisa inkqubo yovavanyo oluqhubekayo efuna uloyiso kuvavanyo ngalunye ukuze kuqhubekwe kuvavanyo olulandelayo.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Ndabona ibandla labantu elalimi likhuselwe kakuhle, liqinile, linganiki nkxaso kwabo babefuna ukuphazamisa ukholo olumisiweyo lomzimba. UThixo wabajonga ngokwamkela. Ndaboniswa amanyathelo amathathu—imiyalezo yengelosi yokuqala, yesibini, neyesithathu. Ingelosi eyayihamba nam yathi, ‘Yeha kuye lowo uya kushenxisa isinqwenga okanye ashukumise isikhonkwane kule miyalezo. Ukuqondwa okuyinyaniso kwale miyalezo kubaluleke kakhulu. Ikamva lemiphefumlo lixhomekeke kwindlela eyamkelwa ngayo.’ Ndaphinda ndehliswa ndadlula kule miyalezo, ndabona ukuba abantu bakaThixo babethenge amava abo ngexabiso elikhulu kangakanani na. Ayefunyenwe ngentlungu eninzi nangomzabalazo onzima. UThixo wayebakhokele inyathelo ngenyathelo, wada wabamisa phezu kweqonga eliqinileyo, elingenakushukunyiswa. Ndabona abantu ngabanye besondela kweli qonga, bewuhlola umgangatho. Abanye, benovuyo, bakhawuleza banyathela kulo. Abanye baqalisa ukufumana isiphoso kumgangatho. Babenqwenela ukuba kwenziwe uphuculo, yaye ngoko iqonga labe liya kugqibelela ngakumbi, nabantu bonwabe ngakumbi. Abanye behla eqongeni ukuze balihlolisise, baza bavakalisa ukuba limiswe gwenxa. Kodwa ndabona ukuba phantse bonke babemi beqinile phezu kweqonga, bebongoza abo babehle kulo ukuba bayeke izikhalazo zabo; kuba uThixo wayenguMakhi oyiNgcibi, yaye bona babesilwa naYe. Babalisa ngomsebenzi omangalisayo kaThixo, owawubakhokelele kwelo qonga liqinileyo, baza bemanyene baphakamisela amehlo abo ezulwini, baza ngezwi elikhulu bamzukisa uThixo. Oku kwachukumisa abanye babo babekhalaza baza balishiya iqonga, yaye bona ngobuso obuthobekileyo baphinda banyathela kulo.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Ndabuyiselwa ekubhengezweni kokuza kokuqala kukaKristu. UYohane wathunywa ngomoya nangamandla kaEliya [emela umyalezo wengelosi yokuqala] ukuba alungise indlela kaYesu. Abo bayalayo ubungqina bukaYohane abazange bazuze kwiimfundiso zikaYesu [emela umyalezo wengelosi yesibini]. Ukuchasa kwabo umyalezo owawuxela kwangaphambili ukuza kwaKhe kwabafaka kwindawo apho babengenako ukwamkela ngokulula obona bungqina bunamandla bokuba wayenguMesiya. USathana wabakhokelela abo bawalayo umyalezo kaYohane ukuba baqhubele phambili, balahle baze bambethelele emnqamlezweni uKristu [emela umyalezo wengelosi yesithathu]. Ngokwenza oku bazibeka kwindawo apho babengenako ukwamkela intsikelelo ngomhla wePentekoste, [emela ingelosi yesAmbulo ishumi elinesibhozo] eyayiya kubafundisa indlela yokungena engcweleni yasezulwini. Ukuqhekeka komkhusane wetempile kwabonisa ukuba imibingelelo nemimiselo yamaYuda yayingasayi kwamkelwa kwakhona. Umbingelelo Omkhulu wawusele unikelwe waza wamkelwa, yaye uMoya oyiNgcwele owehla ngomhla wePentekoste wathwala iingqondo zabafundi wasuka engcweleni yasemhlabeni waya kweyasezulwini, apho uYesu wayengene khona ngegazi laKhe, ukuze athululele phezu kwabafundi baKhe izibonelelo zocamagushelo lwaKhe. Kodwa amaYuda ashiywa ebumnyameni obupheleleyo. Alahlekelwa kuko konke ukukhanya awayenokuba nako ngecebo losindiso, aza aqhubeka ethembela kwimibingelelo nakwiminikelo yawo engenamsebenzi. Ingcwele yasezulwini yayisele ithabathe indawo yale yasemhlabeni, kanti bona babengenalwazi ngolo tshintsho. Ngenxa yoko babengenako ukuxhamla kulamlo lukaKristu engcweleni.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Abaninzi bajonga ngoloyiko indlela amaYuda awaziphatha ngayo ekumlahleni nasekumbetheleleni emnqamlezweni uKristu; yaye xa befunda imbali yokuphathwa kwakhe kakubi ngendlela elihlazo, bacinga ukuba bayamthanda, yaye bebengayi kumkhanyela njengoko wenzayo uPetros, okanye bambethelele emnqamlezweni njengoko enzayo amaYuda. Kodwa uThixo, ofunda iintliziyo zabo bonke, uluzisile eluvavanyweni olo thando ngoYesu ababethi baluva. Izulu lonke labukela ngowona mdla unzulu ukwamkelwa kwesigidimi sengelosi yokuqala. Kodwa abaninzi ababebanga ukuba bayamthanda uYesu, nababethulula iinyembezi xa befunda ibali lomnqamlezo, basigculela isigidimi esilungileyo sokufika kwakhe. Endaweni yokusamkela eso sigidimi ngovuyo, bathi sisilahlekiso. Babathiya abo babekuthanda ukubonakala kwakhe baza babagxotha ezicaweni. Abo basala isigidimi sokuqala babengenakuxhamla kwesesibini; ngokunjalo abazange baxhamle nakwisikhalo sasezinzulwini zobusuku, esasimele ukubalungiselela ukuba bangene kunye noYesu ngokholo kweyona ndawo ingcwele yengcwele engcwele yasezulwini. Kwaye ngokusala ezo zigidimi zimbini zangaphambili, benze ukuqonda kwabo kwaba mnyama kangangokuba abanakubona kukhanya kwisigidimi sengwevu yesithathu, esibonisa indlela eya kweyona ndawo ingcwele. Ndabona ukuba njengoko amaYuda ambethelele emnqamlezweni uYesu, kunjalo namabandla asemagameni ezi zigidimi azibethelele emnqamlezweni, yaye ngenxa yoko abanalo ulwazi lwendlela eya kweyona ndawo ingcwele, yaye abanakuxhamla kumlamlo kaYesu apho. NjengamaYuda, awanikela amadini awo angancedi nto, nawo anyusela imithandazo yawo engancedi nto kwelo gumbi uYesu alishiyileyo; yaye uSathana, ekholiswa yinkohliso, uthabatha isimilo senkolo, aze akhokelele iingqondo zaba bazibiza ngokuba bangamaKristu kuye ngokwakhe, esebenza ngamandla akhe, ngemiqondiso yakhe, nangezimanga ezixokisayo, ukuze abaqinise emgibeni wakhe.” Early Writings, 258–261.
The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.
Iziqendu ezivela encwadini ethi *Early Writings* zifundiswe ngokuphindaphindiweyo ngenkonzo yeFuture for America. Kodwa zikho iinyaniso eziboniswa zezi ziqendu ebezingaqatshelwanga.
The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.
Iimpawu zendlela zembali yentshukumo yamaMillerite zimiselwe phezu kweentshukumo ezininzi zohlaziyo eziseBhayibhileni. Ngaphandle kolwazi oluthile ngeempawu zendlela ezifumaneka kuyo yonke intshukumo yohlaziyo, akunakulindeleka kakhulu ukuba umntu aqonde ukubaluleka komahluko wokuba isigidimi “sifika” nini na nokuba “sinikwe amandla” nini na. Kusenokwenzeka kananjalo ukuba abaninzi kwabo baqhelene neentshukumo zohlaziyo ezihambelanayo baphoswe zezinye iimpawu ezibaluleke kakhulu zeempawu zendlela ezahlukeneyo zeentshukumo zohlaziyo.
The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.
“Iindudumo ezisixhenxe” ezimele iziganeko ekuqaleni koBuvangeli bokuBuya kukaKristu kunye neziganeko ekupheleni koBuvangeli bokuBuya kukaKristu, zilukhanyiso olutyhilwayo kanye phambi kokuba kuvalwe ixesha lovavanyo. Siyaziswa ukuba “iindudumo ezisixhenxe” zimele zombini “ukuchazwa kweziganeko ebeziza kwenzeka phantsi kwemiyalezo yengelosi yokuqala neyesibini,” kunye “neziganeko zexesha elizayo eziya kutyhilwa ngokolandelelwano lwazo.” “Iindudumo ezisixhenxe” ziqulethe umqondiso ka-Alfa no-Omega.
The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”
“Ukuchazwa kweziganeko” ezenzeka “phantsi kwemiyalezo yengelosi yokuqala neyesibini,” kufanekisela iziganeko ezenzeka phantsi komyalezo wengelosi yesithathu. Xa uYohane wayalelwa ukuba angabhali oko zathethayo iindudumo ezisixhenxe, loo myalelo wawusele ufanekiselwe ngumyalelo owanikwa uDaniyeli wokutywina incwadi yakhe, kuba siyaxelelwa ukuba emva kokuba “iindudumo ezisixhenxe zithethe ngamazwi azo, umyalelo ufika kuYohane njengakuDaniyeli ngokubhekisele kwincwadana encinane: ‘Zitywine ezo zinto ezazithethwe ziindudumo ezisixhenxe.’”
Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.
UEzekiyeli noYohane bobabini babonisa abantu bakaThixo besidla isigidimi ekuxhotyisweni kwengelosi yokuqala ngowe-1840, yaye umprofeti uYeremiya ubonisa ukudana okwenzeka phakathi kwabantu bakaThixo xa isigidimi sengelosi yokuqala sabonakala ngathi siyasilela.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Amazwi akho afunyanwa, ndaza ndawadla; kwaye ilizwi lakho laba kum luvuyo nokugcoba kwentliziyo yam; kuba ndibizwe ngegama lakho, Yehova, Thixo wemikhosi. Andihlalanga embuthweni wabagculeli, andavuya; ndahlala ndedwa ngenxa yesandla sakho; kuba undizalisile ngumsindo. Yini na intlungu yam ihleli ngonaphakade, nesilonda sam singanyangeki, esingavumiyo ukuphiliswa? Woba kum ngathi ulixoki na, nanjengamanzi asilelayo? Ngako oko utsho uYehova ukuthi, Ukuba uyabuya, ndiya kukubuyisa, ume phambi kwam; kwaye ukuba ukhupha okunqabileyo kokungendawo, uya kuba njengomlomo wam; mababuyele kuwe bona, ke wena ungabuyeli kubo. Ndiya kukwenza ube ludonga lobhedu oluqinisiweyo kwaba bantu; baya kulwa nawe, kodwa abayi kukoyisa; kuba ndinawe ukuba ndikusindise, ndikuhlangule, utsho uYehova. Ndiya kukuhlangula esandleni sabangendawo, ndikukhulule esandleni saboyikekayo. Yeremiya 15:16–21.
Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.
UYeremiya wayewafumene amazwi encwadi encinane, njengoko kwenzayo uYohane noHezekile, yaye naye wawudla umyalezo, kodwa umyalezo lowo waba ngumyalezo (amanzi) owawusilele. Kwaba ngathi uThixo uxokile, nto leyo engenakwenzeka, kambe ke, kodwa isityholo “sobuxoki” sinika isitshixo sokubeka uYeremiya ekudanisekeni kokuqala kwamaMillerite okwamelwa kuHabhakuki.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Ndiya kuma esikhundleni sam sokulinda, ndizimise phezu kwenqaba, ndibukele ukuze ndibone oko aya kukuthetha kum, nokuba ndothini na ukuphendula xa ndohlwaywa. Waza uYehova wandiphendula, wathi, Bhala umbono, uwenze ucace emacwecweni, ukuze lowo uwufundayo abaleke. Kuba umbono useyilowo wexesha elimisiweyo; kodwa ekugqibeleni uya kuthetha, angaxoki; nokuba uyalibala, wulinde; kuba uya kuza ngokuqinisekileyo, akayi kulibala. Habhakuki 2:1–3.
The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.
Umbono wesigidimi sengelosi yokuqala wabhalwa kwitshati yoovulindlela ka-1843 eyayikhokelwa “sisandla” sikaThixo.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ndibonile ukuba ishati ka-1843 yayalathiswa sisandla seNkosi, nokuba yayingafanele iguqulwe; nokuba amanani ayenjalo kanye njengoko Yena wayefuna; nokuba isandla saYo sasiphezu kwawo saza safihla impazamo kwamanye amanani, ukuze kungabikho namnye unokuyibona, kwada kwasuswa isandla saYo.” Early Writings, 74.
The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.
“Ixesha elimisiweyo” lika-1843 lalimelwe etshatini, yaye kungenxa yoko le nto libizwa ngokuba yitshati ka-1843. Lapapashwa ngowe-1842, ekuzalisekiseni umyalelo okuHabakuki wokuba “ubhale umbono, uwenze ucace emacwecweni.” Umbono wawumele wenziwe ucace phezu “kwamacwecwe,” ngokwesininzi, ngaloo ndlela kubonakaliswa ukuba emva kokuba iNkosi isisusile isandla saYo kwimpazamo eyayikwitshati ka-1843, yayiza kulungiswa kwitshati yoovulindlela ka-1850. Impazamo leyo yazala ukudana kokuqala, yaye uYeremiya umele abo babeyityile incwadi encinane ngoAgasti 11, 1840 baza badaniswa xa ixesha elimisiweyo lika-1843 lasilelayo.
When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.
Xa uYeremiya wayidlayo incwadi encinane ngowe-1840, yaba “luvuyo nokuchwayita” lwentliziyo yakhe; kodwa xa kwafika ukuphoxeka, akazange aphinde “achwayite,” waza “wahlala yedwa ngenxa yesandla” sikaThixo. Isandla sikaThixo sasigubungele “impazamo kwezinye zezibalo,” ngaloo ndlela sabangela uYeremiya ukuba acinge ukuba kusenokwenzeka ukuba uThixo uxokile. Isithembiso esanikwa uYeremiya sasisokuba, ukuba wayeza “kubuyela,” ekudakumbiseni kwakhe, uThixo wayeza kumenza uYeremiya abe “ngumlomo” kaThixo. Ukuba uYeremiya wayeya kubuyela kuThixo ephuma ekuphoxekeni kwakhe aze aqonde ukuba wayekwixesha lokulibazisa lomzekeliso weentombi ezilishumi, uThixo wayeya kumsebenzisa abe sisithethi esiya kuchaza ngokuchanekileyo kanye ukuba umbono wawumele ufike nini uze ungabi salibazisa.
The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.
Injongo yokubeka ezi nyaniso apha kukumisela ukuba, kunye nayo yonke imiyalezo yesithunywa sezulu, “ukufika” kwazo “nokuxhotyiswa” kwazo kuzisa umyalezo wobomi nokufa ovelisa iindidi ezimbini zabanquli. Ezi zithunywa zithathu zingamanyathelo amathathu enkqubo yovavanyo eqhubela phambili. Okubaluleke ngakumbi kwinjongo yethu kukuba, nangona ukuqondwa kweendudumo ezisixhenxe kwaqatshelwa kungekudala emva kokufika “kwexesha lesiphelo” ngowe-1989 xa iindinyana ezintandathu zokugqibela zikaDaniyeli zazityhilwa, zivakalisa ukuvalwa komgwebo, kusekho okunye ukutyhilwa kweendudumo ezisixhenxe ekupheleni kwembali yesithunywa sesithathu.
The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.
Imbali yokuqala ye-Adventism iqala ekuvulweni kwengelosi yokuqala ngowe-1798, yaye iphela ngokuvulwa kwenyaniso iNkosi eyayibeke isandla saYo phezu kwayo ukuze kuveliswe ukudana. Emva koko yasusa isandla saYo (yavula oko kwakutywiniwe), yaza yatyhila umyalezo wexesha lokulibazisa.
The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.
Imbali yokuphela kwe-Adventism iqala ekutyhilweni komyalezo wengelosi yesithathu ngowe-1989, yaye iphela ngokutyhilwa kwenyaniso iNkosi eyayiyigqume ngesandla saYo ukuze kuveliswe ukuphoxeka. Ngoku isisusa isandla saYo, yaye ngaloo ndlela ityhila umyalezo wokuphoxeka kokuqala nowexesha lokulibaziseka. Ityhila injongo kaJulayi 18, 2020.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Ngako oko itsho iNkosi ukuthi, Ukuba uyabuya, ndiya kukubuyisa, uze ume phambi kwam; yaye ukuba ukhupha okunqabileyo kokungcolileyo, uya kuba njengomlomo wam; mababuyele kuwe bona, kodwa wena ungabuyeli kubo. Kwaye ndiya kukwenza kwaba bantu ube ludonga lobhedu olunqatyisiweyo; baya kulwa nawe, kodwa abayi kukoyisa; kuba ndinawe ukuze ndisindise, ndize ndikuhlangule, itsho iNkosi. Kwaye ndiya kukuhlangula esandleni sabangendawo, ndikukhulule esandleni saboyikekayo. Yeremiya 15:19–21.