I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.
Ndibeke izinto ezininzi kumanqaku angaphambili ngenjongo yokumisela kwasekuqaleni iingongoma ezisisiseko ekunokubhekiswa kuzo. Ngoku ndiza kuzama ukugxila ngakumbi kumbandela okhoyo. Enkosi ngomonde wenu.
From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.
Kwasekuqaleni kanye uThixo ebezama ukwandisa ukuqonda kwethu ngokuba ungubani na nokuba uyintoni na. Kulo msebenzi usebenzise iindlela ezininzi ukunceda abantu baqonde oko kutyhilweyo ngaye, yaye enye yezo ndlela kukusebenzisa kwakhe “amagama,” kokubini amagama amaninzi anikwe uThixo eziBhalweni, kwanamagama anikwe abameli bakhe abanyuliweyo. Ukhetha abameli bobubi nokulunga.
He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.
Kananjalo usebenzise iinguqu zobulawulo bamaxesha zabantu baKhe abanyuliweyo bomnqophiso ukukhulisa ukuqondwa kwesimilo saKhe ngokunyathela-nyathela kuyo yonke imbali. Ngoko ke, iimbali zeenguqu zobulawulo bamaxesha omnqophiso, ngeendlela ngeendlela, nazo zithetha ngokwandiswa kwenyaniso yesimilo nendalo yaKhe.
If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.
Ukuba sisondela kwiSityhilelo isahluko sokuqala njengentshayelelo nesitshixo sezahluko ezilandelayo, sifumana iinyaniso ezithile kweso sahluko sokuqala ezichaphazela yonke le ncwadi. Enye yezo nyaniso inxulumene nokuba ngubani na uYesu Kristu, kungengokuba nje enguAlfa no-Omega. Ukuba inyaniso ibekiwe kwisahluko sokuqala seSityhilelo, ngokuqinisekileyo iyinyaniso yangoku evavanyayo yesizukulwana sokugqibela, eso sizukulwana sokugqibela siyiyo “isizukulwana esinyuliweyo” esichongwe nguPetros.
One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.
Olunye lweempawu zesimilo sikaKristu esibe siluhlola kukuba uKristu uchaza isiqalo ekupheleni. Ixesha apho uKristu waqinisekisa umnqophiso nabaninzi iveki enye limela utshintsho lwesigaba somnqophiso ukusuka kuSirayeli wokoqobo ukuya kuSirayeli womoya. Iinguqu zesigaba ezichongiweyo eZibhalweni, zonke ezithetha ngokwanda kolwazi malunga nesimilo nobukho bukaKristu, yayinguAbram, uIsake, uYakobi, uYosefu, uMoses, uKristu, uWilliam Miller, kunye nekhulu elinamashumi amane anesine amawaka. Kukho nomnye umgca weenguqu zesigaba obekwe phezu kwaloo mgca, ochaza izigaba ezisixhenxe zebandla likaThixo ezimelwe ngamabandla asixhenxe eSityhilelo isibini nesesithathu, kodwa asikayi kuwuchukumisa okwangoku. Kwakukho utshintsho lwesigaba ngoAdam noEva, olumelwe lixesha elingaphambi kokuwa kwabo nelasemva kokuwa kwabo, yaye kambe kwakukho utshintsho lwezigaba ukusuka kwangaphambi konogumbe ukuya kwangemva konogumbe ngexesha likaNowa. Yonke le migca inegalelo ekukhanyeni esijongene nako, kodwa ngoku sigxile kubantu abanyuliweyo.
When Christ began His ministry at the beginning of the covenant week He was baptized.
Xa uKristu waqalisa ulungiselelo lwaKhe ekuqaleni kweveki yomnqophiso, wabhaptizwa.
And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.
Wathi ke uYesu, akuba ebhaptiziwe, wenyuka kwangoko ephuma emanzini; yaye, khangela, amazulu amvulekela, wabona uMoya kaThixo esihla njengehobe, esiza phezu kwakhe; yaye khangela ilizwi liphuma ezulwini, lisithi, Lo nguNyana wam oyintanda, endikholiswe nguye. Mateyu 3:16, 17.
The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.
Amagama okuqala kanye kaThixo, xa uYesu wayephuma emanzini, ngaloo ndlela eqalisa iveki yomnqophiso, ayesisibhengezo esivela kuYise sokuba uYesu wayenguNyana kaThixo. Ukuba siyawuqonda “umthetho wokukhankanywa kokuqala,” loo nyaniso inamandla amakhulu. Ukuba asiwuqondi, ayinawo kangako.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.
Ekuqalekeni uThixo wadala izulu nehlabathi. Ke lona ihlabathi lalingenamilo, liyinkangala; yaye ubumnyama babuphezu kobuso bamanzi enzonzobila. UMoya kaThixo washukuma phezu kobuso bamanzi. Genesis 1:1, 2.
As in Genesis, the anointing ceremony has three persons of the godhead identified.
NjengakwiGenesis, umsitho wokuthambisa unezidalwa ezithathu zoButhixo ezichongiweyo.
The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.
Inyaniso yokuba uYesu wayenguNyana kaThixo, uNyana kaDavide noNyana woMntu yahlala ibaphazamisa ababhali nabaFarisi ngexesha leminyaka emithathu enesiqingatha eyalandelayo. UYesu watshintsha ngokwesiprofeto esuka ekubeni nguYesu waba nguYesu Kristu ekubhaptizweni kwaKhe. Xa uYesu wayebhaptizwa, waba “nguKristu,” okuthetha ukuthi “othanjisiweyo” yaye elo ligama elithi “Mesiya” ngesiHebhere. Kwaye ke, amaHebhere ayelindele uMesiya yaye ayesazi ukuba uya kuba nguNyana kaDavide. Xa “wathanjiswayo” ukuba aqalise eyona minyaka mithathu enesiqingatha ingcwele kwimbali yomhlaba, wabona uMoya oyiNgcwele esihla waza weva uYise ethetha.
It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.
Yayingumsitho enzulu kakhulu loo msitho wokuthanjiswa, apho umyalezo owavakaliswayo ngaYe nangomsebenzi waKhe wawusithi, “WayenguNyana kaThixo.” Okona kwakwesabisa ngakumbi kumaYuda, kwakungengokuba wayenguNyana kaThixo kuphela, kodwa nokuba wabanga ukuba, njengoko enguNyana kaThixo — wayenguThixo ngokwenene. AmaYuda ayengenako ukunyamezela oko ayekuqonda njengelibango elingaka lonyeliso kuThixo! Ingxaki yamaYuda, yingxaki ka-Abraham — kuba uAbraham wayenguyise wamaYuda, uyise womnqophiso, kwanophawu lokholo olufunekayo ukuze kugcinwe imiqathango yomnqophiso.
Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.
Umzekeliso ka-Abraham wokholo oluyimfuneko ukuze kungenelelwe kubudlelane bomnqophiso noThixo ufuna ukuba ukholo lwakho luvavanywe. Uvavanyo luka-Abraham, olwalunokubonakalisa ukuba ukholo lwakhe lwaluyinyaniso na okanye lwalululwazelelelo, lwalusekelwe ekubonakaliseni ukuba wayeya kulilandela na ilizwi likaThixo—kwanokuba lalinokubonakala ngathi liyaphikisana nelizwi likaThixo langaphambili. UAbraham wayesazi ukuba ukubingelela ngabantu kukubulala nokuba kwakumela izithethe zonqulo-zithixo zezizwe ezazinqula izithixo awayephila phakathi kwazo ngelo xesha. Ababhali nabaFarisi babeyazi kwasekuqaleni kwembali yomnqophiso wabo ukuba uThixo wayenguThixo omnye kuphela, yaye babesazi nokuba uYesu wayezibanga enguThixo wesibini. Babebekwa phantsi kovavanyo lwabo lokugqibela.
Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.
Yiva, Sirayeli: INkosi uThixo wethu yiNkosi enye. Duteronomi 6:4.
In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?
Kwimbali apho uMoses abhala khona ivesi engaphambili, uThixo wayesele emxelele uMoses ukuba ukususela kuloo mzuzu ukuya phambili wayeza kwaziwa njengoYehova. Wayengasayi kuphinda abe nguNkosi uThixo uSomandla kuphela, koko ukususela ngoko ukuya phambili wayeza kwaziwa njengoYehova. Kanye kwakwelo bali apho Wayesandisa ngakumbi ukuqondwa kwesimilo saKhe njengoko simelwe ngamagama aKhe, Wayekwaxelela uSirayeli wamandulo ngokungqongqo ukuba uThixo mnye. AmaYuda exesha likaKristu ayefanele ukucinga ntoni?
Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.
Kamva, kubulungiseleli baKhe, xa bafikelela kwincopho yoNgeno loLoyiso eYerusalem, amaYuda aphinda amangaliswa gqitha kukuba uYesu uyabavumela abantwana ukuba bavume iingoma zokumdumisa.
And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.
Zaza izihlwele ezabehamba ngaphambili, nezazilandela emva, zakhwaza, zisithi, Hosana kuNyana kaDavide: Usikelelwe lowo uzayo egameni leNkosi; Hosana kwezona ndawo ziphezulu. Mateyu 21:9.
The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.
Amagama engoma awawaphambanisayo amaFarisi yayile nxalenye eyayichaza uYesu njengoNyana kaDavide, yaye ikwachaza nokuba uNyana kaDavide yayiligama leNkosi. Ekuqaleni kobulungiseleli baKhe, ekungeneni koloyiso, yaye kambe ke emnqamlezweni, impikiswano ibandakanya ukuxokozela ngenxa yegama likaYesu.
Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.
Baza bathi ababingeleli abakhulu bamaYuda kuPilato, Musa ukubhala ukuthi, UKumkani wamaYuda; kodwa ukuthi yena wathi, NdinguKumkani wamaYuda. Yohane 19:21.
Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.
Kakade, ngekwakuyinto echanileyo ngokusisiseko ukuba uPilato wayelitshintshe elo bhalo ukuze lithi, “Ndinguye, uKumkani wamaYuda,” kuba “Ndinguye” yayiligama uYesu awayezibhengeza ngalo ngokuphindaphindiweyo. Kakade ke, ukusebenzisa olo qiqo luphazamisekileyo ukuze kutshintshwe iLizwi likaThixo, ingakumbi xa kungumbali womnqamlezo, yinto abantu abangasoze bayenze, andithi? UYesu wayengu “Kumkani wamaYuda,” kodwa wayekwangulo “Ndinguye,” ngoko ke isivakalisi esithi, “Ndinguye, uKumkani wamaYuda” sichanile ngengqiqo ethile, kodwa asiyiyo le ngongoma.
From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?
Ukususela ekuqaleni, nakuyo yonke iminyaka emithathu enesiqingatha esembindini, kwada kwaya esiphelweni, igama laKhe laba yindawo yokuxokozela. Zininzi izinto ezimele ziqondwe ngomgca wamagama omnqophiso, kodwa apha ndifuna ukubonisa ukuba kwakukho ukungcangcazela ekupheleni kukaSirayeli wasendulo ebandleni lamaYuda, okwakunento yokwenza negama likaKristu. NjengoNyana kaDavide, wayenazo iziqinisekiso zokuba abe nguMesiya; njengoNyana kaThixo, (ngengqiqo yokuba ekwangulo uThixo) kwananjengoNyana woMntu, uYesu wabeka uvavanyo olukhulu phambi kwabantu abanyuliweyo. Wayenokuthi njani lo mntu uzibize enguThixo, kwangaxeshanye abe enguNyana kaThixo, xa uMoses ekuqaleni kwembali yomnqophiso wabo wayecacise ngokungqalileyo kangaka ukuba uThixo mnye?
Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.
Noko ke leyo yayiyeyona njongo kaKristu yokuhamba phakathi kwabantu. UThixo wayekuYe exolelanisa abantu naYe, yaye wayekwenza oko ngokuvumela abantu ukuba bambone uYesu, owafundisa ngokucacileyo nangokuthe ngqo ukuba xa nimbone Yena—nimbone uYise. Le mbali imele ukuphela kukaSirayeli wokwenyama njengabantu abanyuliweyo bakaThixo, yaye ekuqaleni kwakukho impikiswano ephawulekayo malunga nokuba ngubani na uThixo nokuba unjani na.
And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.
Wathi uFaro, Ngubani na uYehova, ukuba ndithobele ilizwi lakhe, ndiyeke amaSirayeli ahambe? Andimazi uYehova; andiyi kuwakhulula amaSirayeli ukuba ahambe. Eksodus 5:2.
Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.
UFaro akavezi nje kuphela umfuziselo wokuchasa kuka-ongakholelwayo kubukho bukaThixo ngokudelela ulwazi ngoThixo, kodwa ukwabonakalisa nengqiqo yamaYiputa ngokuphathelele kuThixo ka-Abraham. Kanti ngokuphindaphindiweyo iNkosi itshilo ukuba izenzo zayo ezimangalisayo eYiputa zazenzelwe ukuba uluntu lwazi ukuba ingubani na. Imbali yokuqala kukaSirayeli wokwenyama njengabantu abanyuliweyo bakaThixo ifuzanisela isiphelo.
In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!
Kuzo zombini ezi mbali zembali kukho ukunqongophala kokuqonda ngokuba ungubani na uThixo nokuba uyintoni na, nto leyo enxulumene namagama aKhe ahlukeneyo; kodwa okubaluleke ngakumbi kwingqalelo yethu kukuba imbali kaKristu ekupheleni kukaSirayeli njengabantu abanyuliweyo, ibonisa ukuba esinye sezona zizathu ziphambili zokuba amaYuda akhubeke ekwamkeleni uMesiya wawo yayikukuba ayesazi ukuba iLizwi likaThixo ekuqaleni kwembali yomnqophiso wawo lachaza ukuba wayenguThixo omnye. Hayi umbhinqo onjani wona!
And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.
Ke kaloku emva koko abazanga baba nabuganga bokuphinda bambuze namnye umbuzo. Waza wathi kubo, Batsho njani ukuthi uKristu ungunyana kaDavide? Ke kaloku uDavide ngokwakhe uthi encwadini yeeNdumiso, INkosi yathi eNkosini yam, Hlala ngasekunene kwam, Ndide iintshaba zakho ndizenze isihlalo seenyawo zakho. Ngoko ke uDavide umbiza ngokuba yiNkosi; unjani na ukuba abe ngunyana wakhe? Luka 20:40–44.
This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.
Eli lixesha lokugqibela lemibuzo neempendulo kumaYuda, kuba emva kolo nxibelelwano, “abasabanga nabuganga bokumbuza nawuphi na umbuzo.” Wayesandula ukuphendula umbuzo wokugqibela wobulungiseleli baKhe ngenxa yendlu elahlekileyo (kwaye kuhlala kukho indlu elahlekileyo kwingxelo yesiprofeto), aze ke aphakamise umxholo wegama laKhe njengo “Nyana kaDavide,” yaye ngenxa yoko njengoMesiya. Kuyo yonke loo minyaka mithathu enesiqingatha impikiswano ibandakanya amagama aKhe ahlukeneyo, amele isimilo saKhe nendalo yaKhe. Igama laKhe lithethwa ekuqaleni, ebhaptizweni laKhe, lize kwakhona kunxibelelwano lwaKhe lokugqibela nendlu elahlekileyo ekungeneni kobukumkani nangasemnqamlezweni, phakathi kwezinye iindinyana ezikwiivangeli.
“The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.
“AbaFarisi babebuthene basondelelana noYesu njengoko Wayephendula umbuzo wombhali. Waza ke, ejika, Wababuza umbuzo: ‘Nicinga ntoni ngoKristu? Ungunyana kabani na?’ Lo mbuzo wawumiselwe ukuvavanya inkolelo yabo ngoMesiya,—ukubonisa ukuba babembona nje njengomntu kuphela okanye njengoNyana kaThixo. Izwi ezininzi zaphendula ngazwinye, zathi, ‘NguNyana kaDavide.’ Eli yayiligama lesidima isiprofeto esalimnika lona uMesiya. Xa uYesu watyhila ubuthixo Bakhe ngemimangaliso Yakhe enamandla, xa Waphilisa abagulayo, wavusa nabafileyo, abantu babebuzana phakathi kwabo, besithi, ‘Asingulo na lo uNyana kaDavide?’ Umfazi waseSirofenike, uBartimeyu oyimfama, nabanye abaninzi babekhala kuYe becela uncedo, besithi, ‘Ndenzele inceba, Nkosi, Wena Nyana kaDavide.’ Mateyu 15:22. Ngexesha lokungena Kwakhe eYerusalem ekhwele, Wamkelwa ngezikhuzo zovuyo, kusithiwa, ‘Hosana kuNyana kaDavide: Makabongwe lowo uzayo egameni leNkosi.’ Mateyu 21:9. Kananjalo abantwana abancinane etempileni ngaloo mini baphinda eso sibongozo sovuyo. Kodwa abaninzi ababembiza uYesu ngoNyana kaDavide abazange babuqonde ubuthixo Bakhe. Abazange baqonde ukuba uNyana kaDavide wayekwangulo Nyana kaThixo.”
“In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.
“Ekuphenduleni ingxelo ethi uKristu wayenguNyana kaDavide, uYesu wathi, ‘Ngoko ke kutheni na uDavide eMoyeni [uMoya wokuPhefumlelwa ovela kuThixo] embiza ngokuba yiNkosi, esithi, INkosi yathi eNkosini yam, Hlala ngasekunene kwam, ndide iintshaba zakho ndizenze isihlalo seenyawo zakho? Ukuba ke uDavide embiza ngokuba yiNkosi, unokuba njani na engunyana wakhe? Kwaye akukho namnye umntu owaba nako ukumphendula nelizwi, kungekho namnye owaba nobuganga, ukususela ngaloo mini ukuya phambili, bokuphinda ambuze eminye imibuzo.’” The Desire of Ages, 609.
His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.
Ukuthanjiswa kwakhe njengoMesiya nentsebenziswano Yakhe yokugqibela nabo Weza kubasindisa yayijoliswe kubuThixo Bakhe, umqondiso ongokomfuziselo wamagama Akhe, kwananjalo ke nomthetho wokukhankanywa kokuqala. UYesu uwugqiba umsebenzi Wakhe othe ngqo kumaYuda ngokusebenzisa imbali kaDavide ongokoqobo ukufundisa ngoDavide wokomoya. Kwakutheni ukuze uDavide athethe ngexesha iNkosi isithi eNkosini mayihlale etroneni kunye Nayo? Kuba ukumkani uDavide ekuqaleni umele uKumkani uDavide wokomoya ekugqibeleni. Eyona ndlela yodwa yokuqonda ngokuchanekileyo intetho kaYesu yokugqibela kwindlu elahlekileyo yayikukwazi ukusebenzisa umthetho wokukhankanywa kokuqala, nto leyo engenakwenziwa ukuba awuwazi loo mthetho.
His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…
Ingxelo yakhe yokugqibela kwindlu elahlekileyo yayifuna ukuqondwa komgaqo wokukhankanywa kokuqala ukuze iqondwe. UYesu wasebenzisa uDavide noNyana kaDavide ukuveza inyaniso kwindlu elahlekileyo kwingxelo Yakhe yokugqibela. Ngapha koko, babeyindlu kaDavide. Ngenxa yoko uYesu wamthabatha uyise (uDavide) wambhekisa kuye (uNyana kaDavide), waza kwangaxeshanye wamthabatha nonyana (kaDavide) wambhekisa kuyise (uDavide). Wabuyisela uYise emntwaneni njengoko umyalezo kaEliya waprofitwayo ukuba wenze “ngemihla yokugqibela.” Lowo wawungumyalezo Wakhe wokugqibela kuSirayeli wamandulo ongokoqobo, yaye wawungumyalezo kaEliya, kuba wawusekelwe phezu komgaqo wokukhankanywa kokuqala. Ngoko ke umgaqo wokukhankanywa kokuqala nawo uqinisekisa umyalezo kaYesu njengomyalezo kaEliya, usekelwe kulo mthetho ngokwawo. Umgaqo wokukhankanywa kokuqala ufuna ukuba, ukuba umyalezo kaEliya kaYohane umBhaptizi wawungowokuqala womyalezo wokulumkisa wokugqibela kwindlu elahlekileyo yakwaSirayeli, ngoko umyalezo wokugqibela abawuphiwayo nawo wawumele ube ngumyalezo kaEliya. Kwaye kwaba njalo…
All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.
Konke oku sekutshiwo, ngoku ndingathanda ukukhupha ingongoma kuko konke oku esekelwe kumgaqo wokukhankanywa kokuqala—iAlfa neOmega. Kwakukho impikiswano ngokuphathelele ukuqondwa kokuba uThixo ungubani nokuba uyintoni ekuqaleni kukaSirayeli wamandulo, eyayimela kwangaphambili loo mpikiswano inye ekupheleni kukaSirayeli wamandulo. Ekupheleni kukaSirayeli wamandulo, umsebenzi kaKristu waquka ukufundisa indlu elahlekileyo kaSirayeli ukuba uThixo ungubani nokuba uyintoni. Kwimbali yokuphela kwabakho ukuchasana noKristu okwakusekelwe kwinyaniso yokuqala eyamiselwa ekuqaleni. USirayeli wokomoya wale mihla uya kuba neempawu ezifanayo zesiprofeto embalini yakhe.
At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.
Ekuqaleni kobu-Adventism, ababhali-mbali bayasazisa ukuba amaMillerite ayequlunqwe ikakhulu ngamaqela amabini obuKristu; amaMethodist kunye neChristian Connection. Iinkolelo eziphambili zamaMethodist zazisekelwe ekuphileni ubomi obufanelekileyo bobuKristu. Babenayo “indlela.” Inkolelo ephambili yeChristian Connection ingashwankathelwa njengokuchasa imfundiso yamaKatolika kaBathathu Emnye.
As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?
Ngokokude uphando lwam lufike khona, phantse bonke ubunkokeli bamaMillerite babambelele kuloo mfundiso yeChristian Connection. Maninzi amasebe eSeventh-day Adventist Reform Movement (SDARM) asabambelele aze akhuthaze ukuqonda kokuqala kwamaMillerite “kokuchasana noBathathu Emnye.” Ingxaki enkulu (kwaye engumthombo wangoku wempikiswano) kwabo bagcina ukuqonda kooVulindlela ibisoloko ikho kwaye iya kuhlala ikho: basabele njani kwiindinyana ezininzi nezahlukahlukeneyo apho uDade White ephikisana ngokuthe ngqo nesikhundla semfundiso abasibambelelayo nabasikhuthazayo?
“I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’
“Ndiyalelwe ukuba nditsho, Iimvo zabo bafuna iingcamango eziphambili zenzululwazi azinakuthenjwa. Imiboniso enjengale ilandelayo iyenziwa: ‘UBawo unjengokukhanya okungabonakaliyo; uNyana unjengokukhanya olwenziwe lwanomzimba; uMoya kukukhanya okugalelwe ngokubanzi.’ ‘UBawo unjengombethe, umphunga ongabonakaliyo; uNyana unjengombethe oqokelelwe waba sisimo esihle; uMoya unjengombethe owele esihlalweni sobomi.’ Omnye umboniso uthi: ‘UBawo unjengomphunga ongabonakaliyo; uNyana unjengelifu elingqindilili; uMoya yimvula ewileyo, esebenza ngamandla okuhlaziya.’”
“All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.
“Yonke le mibonakaliso yemimoya ayinto yanto. Ayiphelelanga, ayinyanisekanga. Iyenze buthathaka yaye iyinciphisa iNkazimulo ekungekho mfanekiselo wasemhlabeni unokuthelekiswa nayo. UThixo akanakuthelekiswa nezinto ezenziwe zizandla zaKhe. Ezi zizinto zomhlaba nje, ziphantsi kwesiqalekiso sikaThixo ngenxa yezono zomntu. UBawo akanakuchazwa ngezinto zomhlaba. UBawo ukuko konke ukuzaliseka kobuThixo ngokwasemzimbeni, yaye akabonakali emehlweni abafayo.”
“The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
“UNyana unguye konke ukuzaliseka kobuThixo kubonakalisiwe. ILizwi likaThixo limchaza njengokuba ‘engumfuziselo ocacileyo wobuqu baKhe.’ ‘Kuba uThixo walithanda ngolo hlobo ihlabathi, wada wamnika uNyana wakhe okuphela kwamzeleyo, ukuze bonke abakholwayo kuye bangatshabalali, kodwa babe nobomi obungunaphakade.’ Apha kubonakaliswa ubuqu bukaYise.
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.
“UMthuthuzeli awathembisa ukumthumela uKristu emva kokunyukela Kwakhe ezulwini, nguMoya ekupheleleni konke kobuThixo, ebonakalisa amandla obabalo lobuthixo kubo bonke abamamkelayo bakholwe kuKristu njengoMsindisi wobuqu. Kukho abantu abathathu abaphilayo bobuthathu basezulwini; egameni la magunya mathathu amakhulu—uYise, uNyana, noMoya oyiNgcwele—abo bamkela uKristu ngokholo oluphilayo bayabhaptizwa, yaye la magunya aya kusebenzisana nabalawulwa basezulwini abathobelayo kwimizamo yabo yokuphila ubomi obutsha kuKristu.” Special Testimonies, Series B, number 7, 62, 63.
The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.
Isiqendu sichonga “izimvo zabo” ezazichaza uYise, uNyana noMoya ngezinto “zasemhlabeni.” Emva koko sithi, “UYise akanakuchazwa ngezinto zasemhlabeni.” Qaphelani amanqaku amabini awenzayo, nangona elinye lisenokuvakala ngathi liyaphikisana. Uchonga inkcazo yobuxoki boButhixo ethi, xa uthanda, ichonge oothixo abathathu. Yinkcazo yobuxoki ngoButhixo, kodwa akaphawuli nto ngenyaniso yokuba le nkcazo yobuxoki ngoButhixo ikwangachanekanga ngenxa yokuba inenani elingelilo loothixo kubuThixo.
Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.
Kwakhona qaphelani ukuba uthi izinto zomhlaba azinakusetyenziswa ukuchaza uYise. Kweso sibhengezo kanye, naye ngokwakhe usebenzisa izinto zomhlaba. Ngabantu abanabantwana noonina nooyise noomakazi nabazala. Kwaye uYesu usixelela ukuba akusayi kuphinda kubekho ukwendiselana ezulwini nasemhlabeni owenziwe mtsha, kuba siya kuba njengeengelosi. Akukho zingelosi zinkwenkwe nezentombazana. Amagama asetyenziswa ngabantu ukuchaza ubudlelane babo omnye nomnye asetyenziswe nguThixo ukusifundisa ngendalo nesimilo saKhe, kodwa kwanazo “izinto zomhlaba” ezisetyenziswe luphefumlelo ukufundisa abantu ngendalo nesimilo sikaThixo azigqibelelanga.
We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.
Saxelelwa ukuba, “Kukho abantu abathathu abaphilayo bobathathu basezulwini” … “uYise, uNyana, noMoya oyiNgcwele.” Lilisikizi ukunamathisela kwezi ziqu zithathu iimvakalelo zobuspiritisti basemhlabeni, kodwa akusiso isikizi ukunamathisela “igama lala magunya mathathu amakhulu” kwingcaciso yobuButhixo eseBhayibhileni.
The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.
Umprofetikazi uthi “igama” lamagunya amathathu amakhulu enza ubuThixo nguYise, uNyana, noMoya oyiNgcwele. Njengoko kunjalo ngenyaniso nganye yeBhayibhile, xa iziswa ndawonye umgca phezu komgca, ubungqina obupheleleyo bumele bubandakanye umqondiso ngamnye wendlela otyhiliweyo. Ubungqina babaprofeti bumele budityaniswe. UDaniyeli unika uKristu igama elinguPalmoni (phakathi kwamanye amagama, kodwa lo ngumzekelo nje). UYohane umbiza ngokuba nguAlfa noOmega, kwaye uMoses umbiza ngokuba nguYehova. NgokukaEllen White, igama lakhe nguYise, uNyana, noMoya oyiNgcwele.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“USathana uhlala enyanzelisa okwenkohliso—ukuze akhokelele ekubeni abantu baphambuke enyanisweni. Inkohliso yokugqibela kanye kaSathana iya kuba kukwenza ubungqina boMoya kaThixo bungabi namandla. ‘Apho kungekho mbono, abantu bayatshabalala’ (Imizekeliso 29:18). USathana uya kusebenza ngobuchule obukhulu, ngeendlela ezahlukeneyo nangamaziko ahlukeneyo, ukuze agungqise ukuzithemba kwabantu abaseleyo bakaThixo kubungqina bokwenyaniso.
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Kuya kuvuswa intiyo nxamnye neziBungqina eyeyobuSathana. Izenzo zikaSathana ziya kuba kukuphazamisa ukholo lweecawe kuzo, ngenxa yesi sizathu: uSathana akanako ukuba nendlela ecacileyo kangako yokungenisa iinkohliso zakhe nokubopha imiphefumlo kwiinkohliso zakhe, ukuba izilumkiso, izikhalazo neengcebiso zoMoya kaThixo ziyathotyelwa.” Selected Messages, incwadi 1, 48.
A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.
Inqaku elikhawulezayo elisecaleni eliphuma kwesi sicatshulwa. UYohane ugxothelwe ePatmos ngenxa yeLizwi likaThixo nangenxa yobungqina bukaYesu. Kukho amaqela amabini ekujoliswe kuwo ngomyalezo wesithunywa sesithathu: abo bangaphandle kobu-Adventist nabo bangaphakathi kobu-Adventist. UYohane umele um-Adventist ongatshutshiswa lihlabathi kuphela ngenxa yokuthobela kwakhe iBhayibhile, kodwa okwatshutshiswayo ngenxa yokuthobela kwakhe imibhalo yoMoya wesiProfeto. Intshutshiso ejoliswe kuMoya wesiProfeto ivela ngaphakathi, hayi ngaphandle.
At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.
Ekuqaleni kukaSirayeli wamandulo, emva kweminyaka engamakhulu amane eYiputa, abo babemiselwe ukuba ngabantu abanyuliweyo bomnqophiso babengasagcini iSabatha. Babengamazi umlingiswa kaKristu okanye indalo Yakhe. Babebambelele kwiingcamango ezingachanekanga ngoThixo ababezifundiswe ngoxa babesekuthinjweni. Izibetho ezilishumi; ukusindiswa kuLwandle oluBomvu; imana yasezulwini; ingcwele nabo bonke ubuncwane bayo; izithethe ezingcwele; intendelezo, indawo engcwele neNdawo eNgcwele leeNgcwele; umthetho kaThixo; iLiwa elalibalandela; amanzi aphuma eLiweni elalibalandela kwanenyoka eyayisesibondeni—zonke ezo zinto zazijoliswe ekwandiseni ulwazi ngoThixo kubantu Bakhe abanyuliweyo. Yayiyimfundo eqhubekayo. Loo mfundo iqhubekayo yaqhubeka de ababhali “bangabi sabuza nto kuye,” waza ke Wachaza owona mxholo wokugqibela kanye ababeya kuba nawo kwingxoxo evulekileyo kunye Naye, yaye lowo wawunento yokwenza negama likaDavide nokuba ngubani na uKristu nokuba Uyintoni na.
At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.
Ekuqaleni kukaSirayeli wokomoya wale mihla, emva kweminyaka eli-1260 eseBhabheli yokomoya, abo babemiselwe ukuba babe ngabantu abanyuliweyo bomnqophiso babengasagcini iSabatha. Babengayazi isimilo okanye indalo kaKristu. Babebambelele kwiingcamango ezingachanekanga ngoThixo ababefundiswe zona ngoxa babesekuthinjweni. Imbali ye-Adventism, nazo zonke iimpawu zendlela yayo, iimvukelo zayo, izivumelwano zayo zokurhoxa enyanisweni, neengxwabangxwaba zayo zangaphakathi, yafikelela kwinqanaba ngeminyaka yoo-1880 xa kwapapashwa iThe Desire of Ages. Okugcinwe ngokungathi kuse ndaweni engcwele kuloo ncwadi kwiphepha 671, kukuqonda ngoButhixo okuphuhliseke kakhulu ngaphaya kokuqonda okwaphuma kwinkulungwane yeshumi elinesibhozo.
Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).
U-Israyeli wasendulo waba nempikiswano ekupheleni kwawo eyaziswa kukuqonda okulinganiselweyo ngoButhixo, okwakusekelwe ekuqondeni okwavela kwimbali yawo yokuqala. Ubungqina bukaYesu buthi, nokuba nguYise, nguNyana, okanye nguMoya oyiNgcwele, bonke “bakukuzaliseka konke kobuThixo ngokomzimba” (Kolose 2:9). Ubungqina beBhayibhile buthi, “Yiva, Sirayeli: uYehova uThixo wethu nguYehova mnye” (Duteronomi 6:4).
Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.
USirayeli wale mihla ubambelela kwiimbono ezahlukahlukeneyo ngoButhixo, yaye inye kuphela echanileyo. Ekupheleni koSirayeli wale mihla uThixo uya kuwugqiba umsebenzi wokutyhila isimilo saKhe, ngokwenza oko ngeli xesha lovavanyo lisahleli. Yiloo nto awayenzela amaYuda, yaye akaguquki naphakade. Kuqinisekile ukuba siya kuqhubeka sikhula ekuqondeni kwethu indalo nesimilo sikaThixo kulo lonke unaphakade, kodwa bekukho umgca wenyaniso onenjongo nowesiprofeto obonisa iinzame zikaThixo zokufundisa abantu baKhe ngaYe ngokwaKhe, yaye loo mbali iyinxalenye yemfundo afuna ukuyifundisa ngoku, yaye ulwazi olufumaneka elizwini lesiprofeto malunga naloo nkqubo yemfundo luchaza isiphelo sengxoxo esingqinelana nokuvalwa kwexesha lovavanyo.
“Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.
“UKristu unguNyana kaThixo owabakho kwangaphambi kokuba kubekho nto, okho ngenxa yakhe ngokwakhe…. Ekuthetheni ngobukho bakhe bangaphambi kwazo zonke izinto, uKristu ubuyisela ingqondo umva idlule kwizigaba ezingamkelwanga lixesha. Uqinisekisa kuthi ukuba akuzange kubekho xesha apho wayengabikho kubudlelane obusondeleyo noThixo ongunaphakade. Lowo amaYuda ayemamele ilizwi lakhe ngelo xesha wayekunye noThixo, engathi ngumntu okhuliselwe kunye naye.” Signs of the Times, August 29, 1900.
“He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.
“Wayelingana noThixo, engenasiphelo yaye engusomandla wonke…. UnguNyana ongunaphakade, okho ngokwakhe.
“While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.
“Ngoxa iLizwi likaThixo lithetha ngobuntu bukaKristu xa wayelapha emhlabeni, likwathetha ngokucacileyo nangokungathandabuzekiyo ngobukho baKhe bangaphambi kokuba eze emhlabeni. ILizwi lalikho njengoBuntu obungokobuthixo, njengoko lalinjalo noNyana kaThixo ongunaphakade, lumanyene kwaye lunye noYise. Kususela ngonaphakade wayenguMlamli womnqophiso, lowo zonke iintlanga zomhlaba, amaYuda neeNtlanga ngokunjalo, ukuba zamamkela, zaziza kusikelelwa kuye. ‘ILizwi lalikuThixo, yaye iLizwi lalinguThixo.’ Ngaphambi kokuba kudalwe abantu okanye iingelosi, iLizwi lalikuThixo, yaye lalinguThixo.” Review and Herald, Aprili 5, 1906.
In the passage she quotes from John’s very first words.
Kule ndima ucaphula kumazwi kaYohane okuqala kwasekuqaleni.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.
Ekuqaleni wayekho uLizwi, yaye uLizwi wayekuThixo, kwaye uLizwi wayenguThixo. Wayekho ekuqaleni ekuThixo. Zonke izinto zenziwa ngaye; kwaye ngaphandle kwakhe akuzange kubekho nanye into eyenziwayo eyenziwayo. Yohane 1:1–3.
In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.
Ekuqalekeni kwakukho ubuncinane ooThixo ababini, kuba uYohane usandul’ ukuthi, “ILizwi lalinguThixo, yaye lalikuThixo.” Kwindinyana yokuqala yeGenesis igama lesiHebhere elithi “Elohim” liguqulelwa ngokuthi nguThixo. Amaxesha amaninzi eLizwini likaThixo “Elohim” ibekwa kulwakhiwo lwegrama olubonisa uThixo omnye, kodwa noko ke, isisininzi. UYohane uyalisusa elo cingelo lokuba “Elohim” kule ndinyana ingaba nguThixo omnye ngobungqina bakhe besibini kulo mbandela. Ubungqina bakhe bumisela ubuncinane ooThixo ababini.
More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.
Okona kubangela inkxwaleko ngakumbi kwabo bachasa uBathathu Emnye abathi bazixhasa iimfundiso zoMoya weSiprofeto kukuba ekuqaleni “uMoya kaThixo wayehamba phezu kobuso bamanzi.” Ngaba “uMoya” owawuhamba phezu kwamanzi wayenguYise okanye uNyana, okanye wayengumntu wesithathu wotyekelo lwasezulwini njengoko uDade White ebhekisa kuye? Iivesi ezintathu zokuqala zikaYohane kwivangeli yakhe zilandelwa ngala mazwi.
In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.
Kuye kwakukho ubomi; yaye ubomi babukukukhanya kwabantu. Kwaye ukukhanya kukhanya ebumnyameni; yaye ubumnyama abuzange bukwazi ukukuqonda. Yohane 1:4, 5.
The reference to light and dark is in complete agreement with the beginning of Genesis which says.
Ukubhekisa ekukhanyeni nasebumnyameni kuvumelana ngokupheleleyo nesiqalo seGenesis esithi.
And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.
Waza uThixo wathi, Makubekho ukukhanya; kwabakho ke ukukhanya. Waza uThixo wakubona ukukhanya, ukuba kulungile; waza uThixo wakwahlula ukukhanya ebumnyameni. Genesis 1:3, 4.
We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”
Siza kubuyela kungekudala kwezi ndinyana zimbini zihambelanayo zokukhanya, okuyisihloko kwibali lendalo elilandela emva kwentshayelelo yoButhixo. Ekuqaleni, inyaniso yokuqala ephathwayo yindalo okanye ubume boButhixo. Kodwa loo ndinyana ayimi de kube sisahluko sesibini ivesi yesithathu, apho sifumana amazwi amathathu okugqibela kwindalo eqala ngoonobumba abathathu besiHebhere abathi kunye benze igama eliguqulelwa ngokuthi “inyaniso.”
The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.
Ukuqala kwengxelo yendalo kwazisa ubuThixo, kwandule ke ukubeka phambili amandla okudala elizwi laKhe, kwaze ke kwagqitywa esi sicatshulwa ngotyikityo olungcwele olumela inyaniso, isigidimi sengelosi yesithathu, negama likaThixo njengoko limelwe nguAlfa no-Omega.
And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.
Waza uThixo wawugqiba umsebenzi wakhe awenzileyo ngomhla wesixhenxe; waza waphumla ngomhla wesixhenxe kuwo wonke umsebenzi wakhe awenzileyo. Waza uThixo wawusikelela umhla wesixhenxe, wawungcwalisa; ngokuba ngawo waphumla kuwo wonke umsebenzi wakhe awawudalayo waza wawenza uThixo. Genesis 2:2, 3.
The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.
Ukuphela kweenyaniso zokuqala ezifundiswa eLizwini likaThixo kuyincopho yesi siqwenga. Siphela ngamagama amathathu athi “God,” “created” kunye “made,” ngaloo ndlela kugxininiswa ukuqala kwesi siqwenga, kodwa ngokubaluleke ngokunjalo kugxininiswa iSabatha yosuku lwesixhenxe. ISabatha, kambe, ingumfuziselo wendalo nomqondiso phakathi koThixo nabantu baKhe abanyuliweyo. “Inyaniso” imelwe ngoonobumba abathathu abaqala ngamnye kuloo magama mathathu okugqibela endalo. Ubungqina bugxininisa ukuba inyaniso yeSabatha ibaluleke kangakanani yaye ibaluleke ngokungakanani, kodwa okunzulu ngokulinganayo kukuba abo nobumba bathathu bakwamele amanyathelo amathathu emiyalezo yengelosi yokuqala, eyesibini, neyesithathu. Ngoko ke, kwesi siqwenga sokuqala kanye seBhayibhile, iSabatha njengomqondiso wamandla okudala kaThixo ikwachongwa njengombandela wovavanyo ekupheleni kwexesha. Incwadi yokugqibela eBhayibhileni inika ubungqina besithathu obuhamba kunye nobungqina bukaYohane eVangelini yakhe.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
UYohane kuwo amabandla asixhenxe aseAsiya: Makube kuni ubabalo noxolo, oluvela kuye okhoyo, nowayekho, nozayo; noluvela kwimimoya esixhenxe ephambi kwetrone yakhe; noluvela kuYesu Kristu, oliNgqina elithembekileyo, owamazibulo kwabafileyo, noMlawuli wookumkani bomhlaba. Makube kuye owasithandayo, wasihlamba ezonweni zethu ngegazi lakhe ngokwakhe, wasenza ookumkani nababingeleli kuThixo nakuYise; kuye makubekho uzuko nobukumkani ngonaphakade kanaphakade. Amen. Yabonani, uyeza namafu; yaye onke amehlo aya kumbona, kwanabo bamhlabaya; zize zonke izizwe zomhlaba zilile ngenxa yakhe. Ewe, Amen. Mna ndinguAlfa no-Omega, isiqalo nesiphelo, utsho iNkosi, okhoyo, nowayekho, nozayo, uSomandla.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.
Mna Yohane, endingumzalwana wenu, ndingumhlanganyeli nani embandezelweni, nasebukumkanini, nasekunyamezeleni kukaYesu Kristu, ndandikwisiqithi esibizwa ngokuba yiPatmos ngenxa yelizwi likaThixo nangenxa yobungqina bukaYesu Kristu. Ndaba ndikuMoya ngemini yeNkosi, ndeva emva kwam ilizwi elikhulu, linjengeloxilongo, lisithi, NdinguAlfa no-Omega, owokuqala nowokugqibela; kwaye, Oko ukubonayo, kubhale encwadini, ukuthumele kuwo la mabandla asixhenxe aseAsiya; e-Efese, naseSmirna, nasePergamo, naseTiyatira, naseSardesi, naseFiladelfiya, naseLawodike. ISityhilelo 1:4–11.
The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.
Iivesi ezintathu zokuqala zesahluko sokuqala seSityhilelo zichaza umyalezo wokulumkisa wokugqibela nendlela lowo myalezo udluliselwa ngayo usuka kuThixo usiya eluntwini. Zikwatsho nokuba sisiSityhilelo sikaYesu Kristu, ngaloo ndlela ziphawula umahluko phakathi kwencwadi yeSityhilelo nencwadi kaDaniyeli. Enye sisiprofeto, enye isisityhilelo.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Kwincwadi yeSityhilelo zonke iincwadi zeBhayibhile ziyahlangana zize ziphele. Nantsi into egqibezela incwadi kaDaniyeli. Enye sisiprofeto; enye isityhilelo. Incwadi eyatywinwayo asiyiyo iSityhilelo, koko yile nxalenye yesiprofeto sikaDaniyeli enxulumene nemihla yokugqibela. Ingelosi yayalela, ‘Kodwa wena, Daniyeli, wavale amazwi, uyitywine incwadi, kude kube lixesha lesiphelo.’ Daniyeli 12:4.” Izenzo ZabaPostile, 585.
In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”
Encwadini yeSityhilelo kukho imiqolo yesiprofeto emelwe ukuba iqondwe ize ihlanganiswe, umgca phezu komgca. Yonke loo miqolo yesiprofeto iphelela encwadini yeSityhilelo, kodwa incwadi eyayitywiniwe yayingeyoncwadi yeSityhilelo; yaye yayingeyoncwadi kaDaniyeli kuphela eyayitywiniwe, koko into eyayitywiniwe encwadini kaDaniyeli yayingu “elo candelo lesiprofeto sikaDaniyeli esinxulumene nemihla yokugqibela.”
The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.
“Imihla yokugqibela” inokuqondwa ngengqiqo ebanzi, kodwa ukuyiqonda njengamazwi aphefumlelweyo, (njengoko injalo) kufuna ukuba siphinde sihlolisise ukuba ingaba intetho ethi “imihla yokugqibela” inophawu olungokwesiprofeto oluncanyathiselwe kuyo kusini na. “Imihla yokugqibela” lixesha elithile lembali yesiprofeto elixhaswa yimigca emininzi yobungqina. Ndinethemba lokuyibeka loo mbali kungekudala. Ngokukodwa yimbali esusela ku-1798 kude kube kukuvalwa kwexesha lovavanyo. Enye indlela yokukuqonda oku kukuba kwinkonzo yengcwele yokoqobo kwakukho usuku olunye enyakeni olwalumela umgwebo, yaye lwalunguSuku loCamagushelo. Lowo msitho wokwenyani wawungumfuziselo wento uSister White ayibiza ngokuba luSuku loCamagushelo oluchasene nomfuziselo. USuku loCamagushelo olungokwesiprofeto okanye olungokomoya lumele “imihla yokugqibela” yexesha lovavanyo, lumele ixesha lomgwebo wokugqibela.
The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.
Isiprofeto esikuDaniyeli esasitywiniweyo sasiphindwe kabini. Kwakukho isiprofeto esinxulumene nemihla yokugqibela awasibonayo amaMillerite, esabhengeza ukuvulwa komgwebo. Loo ndima kaDaniyeli imelwe ngumbono womlambo iUlai kwizahluko zesibhozo nesesithoba. Esinye isiprofeto esatywiniweyo kuDaniyeli sibhengeza ukuvalwa komgwebo, nokuphela kwe-Adventism, nokuphela kwe-United States, nokuphela kwehlabathi. Loo mbono wawumelwe ngumlambo iHiddekel.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.
“Ukukhanya uDaniyeli awakwamkelayo kuThixo kwanikelwa ngokukhethekileyo ngenxa yale mihla yokugqibela. Imibono awayibonayo ngaselunxwemeni lweUlai neHiddekel, imilambo emikhulu yaseShinare, ngoku isekwindlela yokuzaliseka, yaye zonke iziganeko ezaxelwayo ziya kuthi kungekudala zenzeke.” Testimonies to Ministers, 112, 113.
The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”
Umbono waseUlai wavulwa ngowe-1798 yaye ubhekisa kwingcwele kaThixo nakubantu baKhe. Umbono waseHiddekel wavulwa ngowe-1989 xa, njengoko kuchazwe kuDaniyeli isahluko seshumi elinanye, ivesi yamashumi amane, amazwe amele eyayisakuba yiSoviet Union atshayelwa kude bubuPapa neUnited States, yaye ubhekisa kwiintshaba zabantu bakaThixo. Le mibono mibini isebenza njengoko zisenza iicawa ezisixhenxe namatywina asixhenxe encwadini yeSityhilelo. Omnye yimbali yangaphakathi yebandla, aze omnye abe yimbali yangaphandle yebandla, yaye yomibini ihamba kulo lonke ixesha yaye “ngokukodwa yenzelwe” “le mihla yokugqibela.”
But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.
Kodwa nangona sixelelwa ukuba incwadi yeSityhilelo asiyiyo incwadi etywiniweyo, sixelelwa kwanokuba iyincwadi etywiniweyo.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“IsiTyhilelo yincwadi etywiniweyo, kodwa ikwangumqulu ovuliweyo. Ibhala iziganeko ezimangalisayo eziza kwenzeka ngemihla yokugqibela yembali yalo mhlaba. Iimfundiso zale ncwadi zicacile, azisiso esiyimfihlakalo nesingaqondakaliyo. Kuyo kuthatyathwa kwa loo mgca mnye wesiprofeto njengakuDaniyeli. Ezinye iziprofeto uThixo uziphindile, ngaloo ndlela ebonisa ukuba kufuneka zinikwe ukubaluleka. INkosi ayiphindi izinto ezingenamsebenzi mkhulu.” Manuscript Releases, volume 9, 8.
The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.
Incwadi yeSityhilelo ayisatywinwanga, kuba iziprofeto ezikuDaniyeli azisatywinwanga; yaye kwa kwa loo migca yeziprofeto ethe yatyhilwa kuDaniyeli yiyo kanye efumaneka kwiSityhilelo. Oko kwakutywiniwe encwadini yeSityhilelo kwakuyinxalenye yeSityhilelo enxulumene ngokukodwa nabantu bakaThixo “ngemihla yokugqibela.” Xa uSister White wayebhala esi sivakalisi, “iindudumo ezisixhenxe” ngelo xesha wayesibhala ngalo zazisatywiniwe, ngoko ke wabhala esithi “yincwadi etywiniweyo.” Kwakhona wathi incwadi kaDaniyeli “yayiyincwadi etywiniweyo,” esebenzisa ixesha elidlulileyo. Kuye yona yayisele ityhiliwe ngowe-1798.
What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.
Oko kwakutywiniweyo ngokuphathelele kwiindudumo ezisixhenxe ngexesha lokuphila kwakhe kwakungekokuphela nje iziganeko zexesha elizayo ezimelwe ziindudumo ezisixhenxe, koko ikakhulu kukuba “iindudumo ezisixhenxe” zimela ukuba isiqalo se-Adventism sihambelana nesiphelo se-Adventism. “Iindudumo ezisixhenxe” zityhila owona mgaqo ubalulekileyo wesiprofeto ofunekayo ukuze kuqondwe ISityhilelo sikaYesu Kristu, kwangaxeshanye zityhila uphawu lwendalo nesimilo sikaThixo, lokuba Yena usisiqalo nesiphelo sazo zonke izinto. Isiprofeto sibonakalisa ukuba kukho inkqubela enenjongo yeenyaniso ezinxulumene nendalo nesimilo sikaThixo.
Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.
UYesu, xa emelwe njenge-“Ngonyama yesizwe sakwaYuda”, ufuzisela umsebenzi awenzayo njengoko etyhila inyaniso ngendlela ehamba inyathelo nenyathelo nangenkqubo ecwangcisekileyo kuyo yonke imbali. Uyayitywina intetho yesiprofeto, kude kufike ixesha ekufanele iqondwe ngalo. Uyayitywina aze ayivule inyaniso ngenjongo yokufundisa. NjengoPalmoni, uYesu unguMbali Omangalisayo Wamanani, iNkosi yexesha elawula iMbali yaYo. NjengoAlfa no-Omega, ungulo, phakathi kwezinye izinto, iNkosi yolwimi. NjengeNgonyama yesizwe sakwaYuda, nguye olawula ixesha apho inyaniso ityhilwa khona ebantwini.
In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.
KwisiTyhilelo isahluko sokuqala, emva kweendinyana ezintathu zokuqala, ubuThixo bubekwe phambili njengezinto ezintathu ezahlukileyo.
John to the seven churches which are in Asia: Grace be unto you, and peace,
UYohane ezicaweni ezisixhenxe eziseAsiya: Makube kuni ubabalo noxolo,
from him which is, and which was, and which is to come;
kuye oKoyo, owaye ekho, nowaye ekade ekho, noza kuza;
and from the seven Spirits which are before his throne;
nakuMimoya osixhenxe eziphambi kwetrone yakhe;
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.
Kwaye ivela kuYesu Kristu, oliNgqina elithembekileyo, noLizibulo kwabafileyo, noMlawuli wookumkani bomhlaba. ISityhilelo 1:4, 5.
The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.
Intshayelelo yencwadi yokugqibela yeBhayibhile ngokucacileyo ithumela imibuliso kwibandla likaThixo echaza uYise, uMoya, noNyana. Isiphelo seLizwi likaThixo siphinda isiqalo, yaye ngokwenza oko sigxininisa ukubaluleka kokuqondwa ngokuchanekileyo koButhixo. Senza njalo ngenxa yabo baya kuba ngamaFiladelfiya baze benze ikhulu elinamashumi amane anesine amawaka. Bangabantu bomnqophiso bokugqibela, abaye bafanekiswa kuyo yonke imigca yembali yomnqophiso. Abo bangqina, phakathi kwezinye iinyaniso, bamisela ukuba uThixo ebefuna ngokwenyuka ngokuthe ngcembe ukwandisa ulwazi ngobume baKhe nangesimilo saKhe kuyo yonke imbali yesiprofeto.
The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.
Olona phawu lukhulu eBhayibhileni lokuswela komntu ulwazi ngoThixo yayinguFaro, owayemele iYiputa, engumqondiso wehlabathi lonke, yaye ngenxa yoko nowoluntu lonke. Loo mqondiso wendlela uqalisa inkqubo ekuqaleni kukaSirayeli wokoqobo apho uThixo wayefuna ukwenza laziwe igama laKhe. Ekupheleni kukaSirayeli wokoqobo, impikiswano ngegama likaThixo yaphindwa. Ekupheleni kukaSirayeli wokoqobo uYesu wayiphawula intsebenziswano yaKhe namaYuda ngokuchonga imbali kaDavide nangokusebenzisa “umthetho wokukhankanywa kokuqala” ukumela intetho yokugqibela ngokuphathelele ubumfama bamaYuda obunguLawodike. Babengenako ukukuqonda oko Wayekuthetha, kuba babengawazi umthetho ka-Alfa no-Omega, yaye babengamazi no-Alfa no-Omega omi phambi kwabo.
At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.
Ekuqaleni kukaSirayeli ongowomoya, impikiswano eboniswe ngokomfuziselo kwimbali kaMoses iyahambelana. Njengoko ubuAdventist buhambe kuyo yonke imbali “yemihla yokugqibela,” amathuba amaninzi okunokuqonda ngakumbi iAlfa ne-Omega anikiwe, kanye njengoko kwakunjalo kuSirayeli wamandulo. Kuya kubakho ixesha apho kungasayi kuphinda kubuzwe mibuzo ekupheleni kobuAdventist, njengoko kwakunjalo ngemihla kaKristu.
Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.
Ukubuyela kweso siqendu sikwisahluko sokuqala seSityhilelo, sibona ukuba ubabalo noxolo zithunyelwa zivela kuYe okhoyo, nowayekho, nozayo, kwanakwiziporho ezisixhenxe, kwakunye nakuYesu. UbuThixo bumelwe nguYesu, ziziporho ezisixhenxe, nanguYe okhoyo, nowayekho, nozayo, ngaloo ndlela kusivumela ukuba sazi ukuba nguYise onazo iimpawu ezimelwe njengaLowo ukho, wayekho, nozayo. Ezi mpawu zimele ubume bukaThixo obungunaphakade. Ebesoloko ekho, yaye kwivesi yesibhozo neyesithoba kanye olo phawu lunye lwabelwa ngokucacileyo kuYesu.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.
“Mna ndinguAlfa no-Omega, isiqalo nesiphelo,” utsho iNkosi, “ekhoyo, neyayikho, neza kuza, uSomandla.” Mna Yohane, okwangumzalwana kuni, ndikwaliqabane kunye nani embandezelweni, nasebukumkanini, nasekunyamezelweni kukaYesu Kristu, ndandise siqithini esibizwa ngokuba yiPatmo ngenxa yelizwi likaThixo, nangenxa yobungqina bukaYesu Kristu. NdandikuMoya ngomhla weNkosi, ndeva emva kwam ilizwi elikhulu, ngathi lelexilongo, lisithi, “Mna ndinguAlfa no-Omega, owokuqala nowokugqibela”; kwakhona lisithi, “Oko ukubonayo, kubhale encwadini, ukuthumele kuwo amabandla asixhenxe aseAsiya; e-Efese, naseSmirna, nasePergamo, naseTiyatira, naseSardesi, naseFiladelfiya, naseLawodike.” ISityhilelo 1:8–11.
Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”
Abo baneBhayibhile ebhala amazwi kaYesu ngombala obomvu bayazi ukuba kwiindima zesibhozo neyeshumi elinanye nguYesu othethayo. Kwezo ndima uYesu uchaza ukuba unguye onobume obungunaphakade obufanayo nobo bukaYise xa ezichaza njengokuba engu “iNkosi, ekhoyo, eyayikho, neza kuza,” yaye uYesu ukongeza esithi ungu “uSomandla.”
The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.
Eyona nto yokuqala kanye ethethwa nguYesu ekuqaleni kwencwadi yeSityhilelo, incwadi ezazisa ukuba iyiSityhilelo sikaYesu Kristu; kukuba unguAlfa no-Omega, nokuba naYe ungunaphakade njengokuba uYise enjalo, kwanokuba naYe unguThixo uSomandla. Iimpawu zendalo kaThixo ngamazwi okuqala kanye kwincwadi yeSityhilelo aphuma kuYesu. Ezo mpawu zizikhubekiso ezithe ngqo kuma-Adventist abasakhusela indawo yokuqala yoButhixo. Bakholelwa ukuba kwakukho ixesha apho uYise wazala uNyana waKhe.
The end of the book of Revelation agrees with the beginning of the book of Revelation.
Isiphelo sencwadi yeSityhilelo siyavumelana nesiqalo sencwadi yeSityhilelo.
The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.
Ukuza Kwesibini kulandela inkcazo yoButhixo. Kwisahluko samashumi amabini anesibini sifumanisa ukuba isiphelo sencwadi siyavumelana nesiqalo sencwadi, yaye ivesi yeshumi elinesibini iyahambelana nevesi yesixhenxe yesahluko sokuqala ngokubhekisa ekuZeni kweSibini.
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.
Yaye nanko, ndiyeza kamsinya; nomvuzo wam unam, ukuba ndibuyekeze elowo ngokomsebenzi wakhe. Mna ndinguAlfa no-Omega, isiqalo nesiphelo, owokuqala nowokugqibela. Banoyolo abo benza imithetho yakhe, ukuze babe nelungelo emthini wobomi, bangene ngesango kuwo umzi. Ngokuba ngaphandle kukho izinja, nabathakathi, nabahenyuzi, nababulali, nabanquli-zithixo, nabo bonke abathanda benza ubuxoki. Mna Yesu ndithume ingelosi yam ukuba iningqinele ezi zinto emabandleni. Mna ndiyingcambu nenzala kaDavide, inkwenkwezi eqaqambileyo yasekuseni. UMoya nomtshakazi bathi, Yiza. Novevayo makathi, Yiza. Noxaniweyo makeze. Nothandayo makathabathe amanzi obomi ngesisa. ISityhilelo 22:12–17.
After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.
Emva kokubhekisa ekuBuyeni kweSibini, uYesu, njengakwiSityhilelo isahluko sokuqala, uzichaza njengoAlfa no-Omega. Emva koko wongeza umahluko phakathi kwabo babeza kuva nabo babengayi kuva oko uMoya akutshoyo kuwo amabandla. Ubhekisa kwinkqubo yonxibelelwano eboniswe kwiindinyana zokuqala ukuya kwesesithathu kwisahluko sokuqala, ngokuchaza ukuba wathumela uGabriyeli enomyalezo kuYohane.
Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.
Emva koko Ubuyela kwisivakalisi sokugqibela awasenzayo kubaBhali nabaFarisi ekupheleni koSirayeli wamandulo. Udibanisa zozibini iziphelo zikaSirayeli wokwenyama noSirayeli wokomoya, ngokuphendula kwisiTyhilelo kwabo bakwi “mihla yokugqibela” oko amaYuda kwi “mihla yokugqibela” yawo angazange akwazi ukukuqonda. Uthi unguye ingcambu (isiqalo) nenzala (isiphelo) kaDavide. Umxholo kaDavide neNkosi yakhe wawusisivakalisi sokugqibela awasenzayo uYesu kumaYuda ayethanda ukuphikisa, yaye oku kufanekisa isibhengezo sokugqibela sabo bakwimihla yokugqibela abathi, ngokomyalezo oya kwibandla laseFiladelfiya, bazibize ngokuba bangamaYuda, kanti abanjalo.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.
Yabona, ndiza kubenza abo basendlwini yesikhungu sikaSathana, abo bathi bangamaYuda, kanti abango, kodwa baxoka; yabona, ndiza kubenza ukuba beze baqubude phambi kweenyawo zakho, bazi nokuba ndikuthandile. Kuba uligcinile ilizwi lomonde wam, nam ndiya kukugcina kwixesha lokulingwa, eliya kuza phezu kwehlabathi liphela, ukuvavanya abo bahleli emhlabeni. ISityhilelo 3:9, 10.
Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.
Abo banqula ezinyaweni zabangcwele ngama-Adventist aseLawodike athe akhutshelwa ngaphandle emlonyeni weNkosi.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“Nicinga, ukuba abo banqula phambi kweenyawo zabangcwele, (ISityhilelo 3:9), ekugqibeleni baya kusindiswa. Apha ndimele ndahluke kuwe; kuba uThixo wandibonisa ukuba eli qela lalingama-Adventist azibiza ngokholo, awayewile, aza ‘azibethelelela ngokutsha kuNyana kaThixo, amhlazisa ekuhleni.’ Kwaye ‘ngexesha lokulingwa,’ elisaza kuza, ukuze kubonakaliswe isimilo sokwenyaniso somntu wonke, baya kwazi ukuba balahlekile ngonaphakade; yaye begutyungelwe yintlungu yomoya, baya kuqubuda phambi kweenyawo zabangcwele.” Word to the Little Flock, 12.
According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.
NgokweBhayibhile nangoMoya Wesiprofeto, abo banqula ezinyaweni zabangcwele, bangamalungu endlu yesikhungu kaSathana. Bazibanga ngokuba bangamaYuda, kanti abangoYuda. Ama-Adventist alilungisa ayathethwa ecaweni yaseFiladelfiya. Ikhulu elinamashumi amane anesine amawaka ngamaFiladelfiya, yaye amaYuda athi angawo, kanti angawo—ngamaLawodike. Kukho iindidi ezimbini zabantu abathembekileyo “ngemihla yokugqibela,” ikhulu elinamashumi amane anesine amawaka nabo bangabafeli-nkolo. Zimbini kuphela iicawa kwezisixhenxe ezingenasigxeko konke konke. Enye yiFiladelfiya emela abo bangaze bafe, enye yona yiSmirna, emela abafeli-nkolo abathembekileyo. Abafeli-nkolo nabo bangafiyo, iSmirna neFiladelfiya, kuphela kwazo iicawa kwezisixhenxe ezingenakugwetywa okunamathiselwe kwisigidimi ezasiphiwayo. Kanti ke, zombini ezo cawa kwakufuneka zihlangabezane nabo babebanga ukuba bangamaYuda, kanti babengawo. Kunjalo ke, kuba bonke bangamalungu ecawa enye “ngemihla yokugqibela” bejongene neemeko ezifanayo, olunye udidi lumiselwe ukungqina ngegazi lalo, lumelwe nguMoses eNtabeni yoTshintsho loBume, olunye udidi lona lumelwe nguEliya ongazange afe.
And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.
Uze ubhale kwingelosi yebandla laseSmirna uthi; Itsho ezi zinto eyokuQala neYokuGqibela, owafayo, wabuya waphila; Ndiyayazi imisebenzi yakho, nembandezelo, nentlupheko, (kepha usisityebi) yaye ndiyayazi intlebheko yabo bathi bangamaYuda, kanti abangawo, kodwa basisikhungu sikaSathana. Musa ukoyika nanye kwezo zinto oza kuziva ubunzima ngazo: yabona, uMtyholi uya kuphosa abanye benu entolongweni, ukuze nivavanywe; yaye niya kuba nembandezelo imihla elishumi: thembeka kude kuse ekufeni, ndokunika isithsaba sobomi. ISityhilelo 2:8–10.
As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.
Njengoko uYesu echaza iimeko ezimandundu zebandla laseSmirna, wenza intetho enye kuphela encomekayo xa esithi, “kodwa usisityebi,” ngaloo ndlela ebachasanisa namalungu endlu yesikhungu kaSathana angengobatyebileyo. Abo bakwiSityhilelo abangama-Adventist nabacinga ukuba bazizityebi, kanti abanjalo, ngamaYuda athi angamaYuda, kanti akunjalo—kuba angama-Adventist oSuku lweSixhenxe baseLawodike.
In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”
Ekuqaleni kweSityhilelo, ubuThixo bubonakaliswa njengabantu abathathu, yaye ekupheleni kwencwadi yeSityhilelo kukhankanywa ngokuthe ngqo uYesu noMoya, kodwa hayi uYise. Oko akunamsebenzi, kuba umgaqo womgca phezu komgca, udityaniswe nowokuba owokuqala ubonakalisa owokugqibela, ufuna ukuba uYise aqatshelwe kwiindinyana zokugqibela zeSityhilelo, kuba sele echongiwe njengokhoyo apho kwiindinyana zokuqala. Akukho kwahluka kwiVangeli kaYohane isahluko sokuqala, apho uYohane engamchazi ngokuthe ngqo uMoya, kodwa kuyaqondakala ukuba uMoya ukhona apho, kuba uMoya wayekhona kwasekuqaleni kanye xa kwaqala ukubhalwa intetho ethi “ekuqaleni.” Ubungqina bevangeli kaYohane kwisahluko sokuqala buqala ngalo kanye ibinzana elifanayo elithi “ekuqaleni.”
The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.
“Isiqalo” siluphawu lwesiprofeto yaye simele ukuvavanywa ngokwemithetho yesiprofeto, kuquka umgca phezu komgca. Isiqalo sikaMoses, sisiqalo seVangeli kaYohane, sisiqalo sencwadi yeSityhilelo, yaye sikwasisiphelo seSityhilelo. Kule migca mine, kabini bonke abantu abathathu boBathathu abasesulwini bachongiwe, yaye kumgca omnye (iVangeli kaYohane) uMoya unokuba engekho, yaye kumgca wesine uYise akakho, kodwa xa idityanisiwe bonke abaBuntu bathathu bobuThixo bamelwe kuyo yonke imigca emine.
Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.
UKristu weza ukuze amtyhile uYise, yaye uMoya oyiNgcwele weza ukuze amtyhile uNyana. Bobathathu benza imibingelelo engunaphakade. UYise walithanda kakhulu ihlabathi kangangokuba wanikela ngoYesu; uYesu walithanda kakhulu ihlabathi kangangokuba wavuma ukuthwala phezu kwaKhe, ngonaphakade, inyama yabo abo wayebadalile. Luhlobo luni lokunikela olumelwe sisenzo soMdali ekhetha ukuba abe yinxalenye yendalo yaKhe? Umntu wesithathu wobuThixo wazinikela ngokwaKhe, kuba uye wamkela isikhundla sokuhlala ngaphakathi kwesidalwa esibizwa ngokuba luluntu—kulo lonke unaphakade.
It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.
Mhlawumbi kungenxa yesi sizathu le nto uMoya oyiNgcwele ehlala enxulunyaniswa ngokuphindaphindiweyo neesimboli zabantu bakaThixo. Nguye uMntu wobuThixo omiselwe ukuhlala nendalo yoluntu. Ngoko ke, iisimboli zikaMoya oyiNgcwele eziseZibhalweni zisoloko, ngaphezu kwamaxesha amaninzi, zimelwe sisimboli esimele kokubini uMoya oyiNgcwele okanye uluntu. Ekuqalekeni uMoya washukuma phezu kwamanzi.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Waza wathi kum, Amanzi owabonayo, apho ihenyu ihleli khona, ngabantu, nezihlwele, neentlanga, neelwimi. ISityhilelo 17:15.
The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.
Eyona mpahla yefenitshala engcwele eyamiselwa nguMoses engazange ibe nomfuziselo ochazwe ngokukodwa ukuze abasebenzi bawulandele yayisisiphatho sezibane esinamasebe asixhenxe. Isiphatho sezibane simela ukudityaniswa kobuntu nobuthixo. Ngenxa yesi sizathu, uyilo lwesiphatho sezibane lwalululo lodwa phakathi kwezinto ezingcwele olwashiyelwa abantu ukuba banikele kulo. Iziphatho zezibane ezisixhenxe uKristu ahamba phakathi kwazo zichazwa njengeecawa ezisixhenxe, ukanti isiphatho sezibane sasondliwa ngeoli, emele uMoya oyiNgcwele, yaye imisonto yezibane eyayixhasa ilangatye ukuze likhanyise yayenziwe ngeengubo ezimhlophe ezazisele zisetyenzisiwe zababingeleli, ezimela ubulungisa bukaKristu obukhanya njengokukhanya kwehlabathi. Abantu bakaThixo bakukukhanya kwehlabathi, kodwa oko kukhanya kondliwa kuphela yioli yoMoya oyiNgcwele. UMoya oyiNgcwele udla ngokunxulunyaniswa nabantu kwinkcazo Yakhe eZibhalweni.
And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.
Yaye kuphuma etroneni imibane neendudumo namazwi; yaye kwakukho izibane ezisixhenxe zomlilo zivutha phambi kwetrone, eziyimimoya esixhenxe kaThixo. ISityhilelo 4:5.
Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.
Izibane ezisixhenxe apha zichazwa njenge “Mimoya isixhenxe kaThixo,” kanti ke sixelelwa ukuba iziphatho zezibane ezisixhenxe zingamabandla asixhenxe.
The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.
Imfihlelo yeenkwenkwezi ezisixhenxe ozibonileyo esandleni sam sokunene, nezibane zegolide ezisixhenxe. Iinkwenkwezi ezisixhenxe zizingelosi zamabandla asixhenxe; nezibane ezisixhenxe ozibonileyo zingamabandla asixhenxe. ISityhilelo 1:20.
The seven candlesticks are both the seven Spirits and they are God’s church.
Izibane zezibane ezisixhenxe zingooMoya abasixhenxe yaye ziyiBandla likaThixo.
And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.
Ndaza ndabona, khangela, phakathi kwetrone naphakathi kwezidalwa ezine eziphilileyo, naphakathi kwamadoda amakhulu, kumi iMvana ngathi ibixheliwe, ineempondo ezisixhenxe namehlo asixhenxe, eziyiMimoya esixhenxe kaThixo ethunyelwe kuwo wonke umhlaba. ISityhilelo 5:6.
The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.
Iimpondo ezisixhenxe namehlo asixhenxe zikwayiMoya oyiNgcwele othunyelwa kuwo wonke umhlaba, yaye xa umKristu ebhaptizwa uthunyelwa kuwo wonke umhlaba, kuba wabhaptizwa egameni loYise, loNyana, neloMoya oyiNgcwele. Kumsikelelo ovakaliswa phezu kwabafeli-nkolo bengxwabangxwaba yomthetho weCawa, nakubo bonke abo bafa beselukholweni kwaSirayeli womoya wale mihla ukususela ngowe-1844, nguMoya onika intetho yokubongwa emngcwabeni wabo xa esithi, “Ewe,” “baya kuphumla emisebenzini yabo,” kuba wayekho phakathi kwemisebenzi yabo kude kube sekupheleni, bada babeka phantsi ubomi babo.
And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.
Ndaza ndeva izwi livela ezulwini lisithi kum, Bhala, Banoyolo abafileyo abafela eNkosini ukusukela ngoku: Ewe, utsho uMoya, ukuze baphumle emisebenzini yabo; nemisebenzi yabo iyabalandela. ISityhilelo 14:13.
When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.
Xa kuqwalaselwa isiphelo nesiqalo sencwadi yeSityhilelo, isiqalo seBhayibhile nesiqalo sevangeli likaYohane, sifumanisa ukuba bonke abaBantu bathathu boButhixo bamelwe, nangona uYise ekho apho, ngokusekelwe ekusebenziseni umgca phezu komgca. UNyana ukho apho ezazisa ngokwaKhe njengoAlfa no-Omega.
If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.
Ukuba siyaqonda ukuba umanyano lobuntu nobuthixo lungumanyano loMoya oyiNgcwele noluntu, ngoko sinokuthi siqonde isizathu sokuba imiqondiso yoMoya oyiNgcwele idityaniswe kunye nemiqondiso yoluntu. Sinolu luvo engqondweni, sibuyela kwezo zimbini “ezisekuqaleni” besisoloko sijongana nazo rhoqo.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.
Ekuqalekeni uThixo wadala izulu nehlabathi. Ke lona ihlabathi lalingenanto imileyo, lingenanto; yaye ubumnyama babuphezu kobuso benzulwini. UMoya kaThixo wayehamba phezu kobuso bamanzi. Wathi ke uThixo, Makubekho ukukhanya; kwaza kwabakho ukukhanya. Wabona uThixo ukukhanya, ukuba kulungile; waza uThixo wakwahlula ukukhanya ebumnyameni. Genesis 1:1–4.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Ekuqalekeni wayekho uLizwi, yaye uLizwi wayekuThixo, yaye uLizwi wayenguThixo. Lo wayekho ekuqalekeni ekuThixo. Zonke izinto zabakho ngaye; kungabikho nanye into eyabakho ngaphandle kwakhe. Kuye kwakukho ubomi; bobo bomi obabukukukhanya kwabantu. Kwaye ukukhanya kukhanya ebumnyameni; bumnyama ke abukwazanga ukukuqonda. Yohane 1:1–5.
Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.
Ngokusebenzisa la mangqina mabini athi “ekuqaleni;” uThixo iLizwi, owadala zonke izinto, wanikela nobomi baKhe, kuba “kuYe kwakukho ubomi,” yaye ubomi baKhe babungulo “ukhanyiso” lwabantu. “Ukhanyiso” lomntu odaliweyo bubulungisa boMdali. Ubulungisa boMdali yintambo yesibane emakhandleleni engcwele.
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.
Waza wanikwa ukuba azinxibe ngelinen ecocekileyo, emhlophe: kuba ilinen ecocekileyo bubulungisa babangcwele. ISityhilelo 19:18.
The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.
Ioyile eyondla umsonto imele umsebenzi woMoya oyiNgcwele ebomini bomkholwa. Ekuqalekeni umhlaba wawumnyama, yaye kwakungekho kukhanya. Wandula ke uYesu wanikela ngobomi baKhe, obo bomi babukuYe, ukuze kubekho ukukhanya kubantu.
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.
Baya kumnqula bonke abahleli emhlabeni, abo amagama abo angabhalwanga encwadini yobomi yeMvana exheliweyo kususela ekusekweni kwehlabathi. ISityhilelo 13:8.
When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.
Xa uYesu wakhetha ukuba abe lidini ngenxa yoluntu, wanikela ubomi baKhe ukuze abantu babe nokukhanya. Njengoko kunjalo kwezi ndinyana zimbini, nanini na xa ukukhanya kungeniswa, ukukhanya kuvelisa iindidi ezimbini zabanquli, njengoko zimelwe kukukhanya nobumnyama, abantwana bemini okanye abantwana bobusuku.
But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.
Kodwa nina, bazalwana, anisebumnyameni, ukuze loo mini inifikele njengesela. Nina nonke ningabantwana bokukhanya, nabantwana bemini; thina asingabobusuku, asibobobumnyama. 1 Tesalonika 5:4, 5.
When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.
Xa siqonda ubudlelwane obusondeleyo, obungunaphakade, uMoya oyiNgcwele anabo nabantwana bemini, sinokusiqonda isizathu sokuba imiqondiso yabo bobabini, abantwana bakaThixo noMoya oyiNgcwele, inxulumane ngokusondeleyo kangako. Kwindinyana yokugqibela yeSityhilelo, sibona uYesu enguAlfa no-Omega, sibona uYise ngokusetyenziswa komgca phezu komgca, yaye uMoya oyiNgcwele unika umfanekiso wakhe wokugqibela ongumqondiso ngaye ngokwakhe, kuba amadoda angcwele amandulo athetha eqhutywa nguMoya oyiNgcwele. Ingxelo yakhe yokuqala ngaye ngokwakhe kwiGenesis imchaza eshukuma phezu kwamanzi, okanye eshukuma phezu koluntu, yaye isalathiso sakhe sokugqibela ngaye ngokwakhe sinje.
And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.
UMoya nomtshakazi bathi, Yiza. Nalowo uvayo makathi, Yiza. Nalowo unxaniweyo makeze. Kwaye nabani na othandayo, makathabathe amanzi obomi ngesisa. ISityhilelo 22:17.
From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.
Ukususela ekuqaleni kuse ekupheleni uMoya oyiNgcwele uchongwa ngokudityaniswa noluntu, kuba abantwana bemini bamele umanyano lobuthixo nobuntu. UPawulos uchonga, njengoko esenza noIsaya, ukuba abantu zizitya, yaye iziphatho zezibane ezingcweleni zazinezitya apho kwakubekwa khona umsonto wesibane, yaye ioli yehla iye ezityeni ukuze inike isibaso esiyimfuneko ekuboniseni ukukhanya okobubulungisa bukaKristu. Thina sizizitya zoMoya oyiNgcwele, uMntu wesithathu wobuThixo, njengoko kuchongiwe ukususela ekuqaleni kuse ekupheleni kweLizwi likaThixo, kwananjengoko kuchongwe ngokucacileyo emibhalweni yoMoya weSiprofeto.
In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.
Kwisigidimi sengelosi yesibini esazalisekiswa ekuqaleni kobu-Adventist nasekupheleni, kukho izigidimi ezibini ezahlukeneyo; esinye sesecaweni esinye seselizweni.