In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”
Kwisahluko seshumi elinanye seSityhilelo, amangqina amabini anyuselwa ezulwini njengomqondiso kwangelo “lixa linye” apho “isahlulo seshumi sesixeko” siwa. Ngaloo lixa “oyeha lwesibini ludlulile; yaye yabona, oyeha lwesithathu luza ngokukhawuleza.” UbuSilamsi lixilongo lesixhenxe nalo olo yeha lwesithathu olufikayo ngelo “lixa” lenyikima yomthetho weCawa.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.
Beva ilizwi elikhulu livela ezulwini lisithi kubo, Nyukani nize apha. Baza benyukela ezulwini ngelifu; zaza iintshaba zabo zababona. Kwangelo lixa kwabakho inyikima enkulu; yaza yawa isahlulo seshumi sesixeko; kwaza kwabulawa kuloo nyikima abantu abangamawaka asixhenxe; baza abaseleyo boyika, baza banika uzuko kuThixo wezulu. Uye lwadlula ububi besibini; yabona, ububi besithathu buza ngokukhawuleza. Yaza yaxilonga ingelosi yesixhenxe; kwabakho amazwi amakhulu ezulwini, esithi, Izikumkani zeli hlabathi zibe zezikaNkosi yethu, nezikaKristu wayo; yaye iya kulawula ngonaphakade kanaphakade. Baza abadala abangamashumi amabini anesine, ababehli phambi koThixo ezihlalweni zabo zobukhosi, bawa ngobuso babo, banqula uThixo, besithi, Siyabulela kuwe, Nkosi Thixo Somandla, okhoyo, nowayekho, nozayo; ngokuba uzithabathele kuwe amandla akho amakhulu, walawula. Neentlanga zaba nomsindo, lwaza lwafika ulaka lwakho, nexesha labafileyo, ukuba bagwetywe, nokuba ubanike umvuzo abakhonzi bakho abaprofeti, nabangcwele, nabo baloyikayo igama lakho, abancinane nabakhulu; nokuba ubatshabalalise abo batshabalalisa umhlaba. Yaza yavulwa itempile kaThixo ezulwini, yaza yabonakala etempileni yakhe ityeya yomnqophiso wakhe; kwabakho imibane, namazwi, neendudumo, nenyikima, nesichotho esikhulu. IsiTyhilelo 11:12–19.
The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”
Amangqina amabini anyukela ezulwini ngelifu, nto leyo emele ngokwesiprofeto iqela leengelosi. Njengoko sele kucatshuliwe ngaphambili kwezi nqaku nanjengoko kufumaneka kwiTheyibhile zikaHabakuki, uSister White uchaza ukuba xa izigidimi ezizezomntu ngamnye ezimelwe yingelosi yokuqala, eyesibini neyesithathu zingena kwimbali yesiprofeto, ziboniswa njengeengelosi ezingatshatanga; kodwa isigidimi seMidnight Cry simelwa ziingelosi ezininzi. Amangqina amabini aphakanyiselwa ezulwini njengoko evakalisa isigidimi seMidnight Cry ngomkhosi weengelosi; ngoko ke athatyathwa anyuswe aye ezulwini “ngelifu.”
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Ngasekupheleni komyalezo wengelosi yesibini, ndabona ukukhanya okukhulu okuvela ezulwini kukhanyisa phezu kwabantu bakaThixo. Imitha yoko kukhanya yabonakala iqaqambile njengelanga. Ndaza ndeva amazwi eengelosi ekhwaza esithi, ‘Yabonani, uMyeni uyeza; phumani niye kumhlangabeza!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Oku kwakukukhalela kwasezinzulwini zobusuku, okwakwakumele ukunika amandla kwisigidimi sengelosi yesibini. Izithunywa zezulu zathunyelwa zivela ezulwini ukuze zivuse abangcwele ababedimazekile, zize zibaxhobisele umsebenzi omkhulu owawuphambi kwabo. Awona madoda ayenesiphiwo esikhulu ayengengawo awokuqala ukwamkela esi sigidimi. Izithunywa zezulu zathunyelwa kwabathobekileyo, abazinikeleyo, zaza zabanyanzela ukuba baphakamise isikhalo, ‘Yabonani, umyeni uyaza; phumani niye kumhlangabeza!’ Abo babebekelwe esi sikhalo bakhawuleza, baza ngamandla kaMoya oyiNgcwele basivakalisa esi sigidimi, baza bavusa abazalwana babo ababedimazekile. Lo msebenzi wawungemi kubulumko nasekufundeni kwabantu, kodwa emandleni kaThixo, yaye abangcwele baKhe abalivayo elo sikhalo babengenako ukulixhathisa. Abona babengabomoya kakhulu basamkela kuqala esi sigidimi, yaye abo babesakuba bekhokele emsebenzini ngaphambili baba ngabokugqibela ukusamkela nokunceda ekwandiseni isikhalo, ‘Yabonani, umyeni uyaza; phumani niye kumhlangabeza!’” Early Writings, 238.
In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.
Ngexesha lenyikima, etshabalalisa isahlulo seshumi sesixeko, kubulawa amadoda angamawaka asixhenxe. Inyikima ngumthetho weCawa eUnited States. Isixeko sibubukumkani esiprofetweni, yaye iUnited States isisahlulo esinye kweshumi sobukumkani beekumkani ezilishumi zeSityhilelo 17. IUnited States iwiswa yinyikima yomthetho weCawa ize iyeke ukuba bubukumkani besithandathu besiprofeto seBhayibhile, ize ke idlulele ekubeni ngukumkani oyintloko beekumkani ezilishumi, ubukumkani besixhenxe besiprofeto seBhayibhile, abaya kuvumelana ukunikela ubukumkani babo kubupopu, obungowesibhozo obuvela kwabasixhenxe.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.
Kwaye iimpondo ezilishumi ozibonileyo ngookumkani abalishumi, abangekabamkeli ubukumkani; kodwa baya kwamkela igunya njengookumkani iyure enye kunye nerhamncwa. Aba banjongo-nye, yaye baya kunikela amandla nobugorha babo kurhamncwa. Aba baya kulwa neMvana, yaye iMvana iya kuboyisa; kuba iyiNkosi yookhosi, noKumkani wookumkani; nabo banayo babiziweyo, bakhethiweyo, bathembekileyo. Waza wathi kum, Amanzi owabonileyo, apho lihleli khona ihenyukazi, ngabantu, nenkitha yabantu, neentlanga, neelwimi. Kwaye iimpondo ezilishumi ozibonileyo kurhamncwa, zona ziya kulithiya ihenyukazi, zilenze lingamanxuwa lize libe ze, zidle inyama yalo, zilitshise ngomlilo. Kuba uThixo ukufake ezintliziyweni zazo ukwenza ukuthanda kwakhe, nokuvumelana, nokunikela ubukumkani bazo kurhamncwa, ade azaliseke amazwi kaThixo. Kanjalo umfazi lowo umbonileyo sisixeko esikhulu eso, silawula phezu kookumkani behlabathi. IsiTyhilelo 17:12–18.
The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.
Ookumkani abalishumi beZizwe eziManyeneyo “bayavumelana” ukuba “banikele ubukumkani” babo behlabathi “kwirhamncwa.” “Bamoya mnye,” kanye njengoko “bacebisana ngazwinye bemvumelwano mnye” kwiNdumiso yamashumi asibhozo anesithathu. UAhabhi wayengukumkani wezizwe ezilishumi, owangena kubudlelane obungekho mthethweni bobuhenyu nehenyukazi laseTire kuIsaya wamashumi amabini anesithathu. Ubudlelane obungekho mthethweni buka-Ahabhi noIzebhele babungumfuziselo wobudlelane obungekho mthethweni bukaHerode noHerodiya ngexesha likaEliya, omelwe njengoYohane umBhaptizi. UHerode wayengummeli woBukhosi baseRoma, obuthi kuDaniyeli isixhenxe, uBukhosi baseRoma buqulathe iimpondo ezilishumi. Iimpondo ezilishumi zazifanekisiwe bubukumkani buka-Ahabhi bezizwe ezilishumi, yaye zombini zinika ubungqina ngookumkani abalishumi beZizwe eziManyeneyo. Njengoko uAhabhi noHerode bemela urhulumente kwezo budlelane bungekho mthethweni, indima yabo yayikukuphumeza intshutshiso yabawexuki ngenxa yehenyukazi laseTire, elicula iingoma zalo ekupheleni kweminyaka engamashumi asixhenxe yomfuziselo.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Ookumkani nabalawuli neerhuluneli bazibeke phezu kwabo uphawu lomchasi-kristu, yaye bamelwe yinamba eya kulwa nabangcwele—abo bagcina imithetho kaThixo nabano kholo lukaYesu.” Testimonies to Ministers, 38.
At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.
Ngomthetho weCawa umhla weSonto, irhamncwa lomhlaba liyayeka ukulawula njengobukumkani besithandathu besiprofeto seBhayibhile, kuba lisandul’ ukukrexeza noYezebhele, lize ke lithabathe ubunkokeli beZizwe eziManyeneyo. Emva koko linyanzela ihlabathi lonke ukuba limise umfanekiso werhamncwa ehlabathini lonke, njengoko lalikhe lakwenza ngaphambili ngomthetho weCawa umhla weSonto kwisizwe salo.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.
Kwaye uyabalahlekisa abo bahleli emhlabeni ngemiqondiso awayenikwe amandla okuyenza phambi kwerhamncwa; esithi kwabo bahleli emhlabeni mabalenzele umfanekiselo irhamncwa, elo lalinamanxeba ekrele, lasuka laphila. Kwaye wanikwe amandla okunika umoya umfanekiselo werhamncwa, ukuze umfanekiselo werhamncwa uthethe, wenze nokuba bonke abo bangayi kuwunqula umfanekiselo werhamncwa babulawe. Kwaye ubangela bonke, abancinane nabakhulu, abazizityebi nabangamahlwempu, abakhululekileyo nabangamakhoboka, ukuba bamkeliswe uphawu esandleni sabo sokunene, okanye emabunzini abo: nokuba kungabikho namnye unokuthenga nokuthengisa, ngaphandle kwalowo unophawu, okanye igama lerhamncwa, okanye inani legama lalo. ISityhilelo 13:14–17.
Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.
UAhazi, uHerode, ookumkani abalishumi boBukhosi baseRoma nookumkani abalishumi boManyano lweZizwe bamele inamba eya kulwa nabangcwele, kuba kusoloko kungumthandi kaYezebhele ozalisekisa intshutshiso yabo uYezebhele ababiza ngokuba ngabawexuki.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Ngaloo ndlela lo gama inamba, ikakhulu, imela uSathana, ikwangumfuziselo, ngengqiqo yesibini, weRoma yobuqaba.” Imbambano Enkulu, 439.
At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.
Ngexesha lenyikima yomthetho weCawa kukho amadoda “angangamawaka asixhenxe” “abulawiweyo.” KuDaniyeli ishumi elinanye, kwindima yamashumi amane ananye, kuthiwa “abaninzi bayawiswa.” Abo bawiswayo xa kufika umthetho weCawa, bangama-Adventist eSabatha osuku lwesixhenxe aseLawodike angazilungiselelanga iingxaki ezizayo. Inani elithi “amawaka asixhenxe” limela intsalela yabantu bakaThixo. UThixo waxelela uEliya, ngexesha lengxaki yaseNtabeni yeKarmele, emele ingxaki yomthetho weCawa, ukuba kwakukho “amawaka asixhenxe kwaSirayeli” angazange aguqe ngedolo kuBhahali. Umpostile uPawulos uphawula ngale nto.
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.
Ngoko ke ndithi, UThixo ubalahlile na abantu bakhe? Makungabi njalo. Kuba nam ndingumSirayeli, ndingowembewu ka-Abraham, ndingowesizwe sakwaBhenjamin. UThixo akabalahlanga abantu bakhe awabaziyo ngenxa engaphambili. Aniyazi na oko isibhalo sikutshoyo ngoEliya? indlela amthandazela ngayo kuThixo ngokuchasene noSirayeli, esithi, Nkosi, bababulele abaprofeti bakho, bazidilizile izibingelelo zakho; ndasala mna ndedwa, yaye bafuna ubomi bam. Kodwa impendulo kaThixo ithini kuye? Ndizigcinele amadoda angamawaka asixhenxe, angaguqanga ngedolo emfanekisweni kaBhahali. Kwangokunjalo ke nangeli xesha langoku kukho intsalela ngokonyulo lobabalo. Roma 11:1–5.
The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.
Amagama athi “iwaka elisixhenxe” amele intsalela yabantu bakaThixo, kodwa kufuneka kuthathelwe ingqalelo umxholo apho achongwa khona ngokomfuziselo. Amadoda abhukuqwayo kukuzamazama komhlaba komthetho weCawa yangeCawa ayintsalela yama-Adventist oSuku lweSixhenxe angathembekanga, athi apho ngelo xesha, athinjwe yiBhabheli yokomoya yanamhlanje. Kwimbali yesiprofeto kaSirayeli wamandulo ongokwenyama, xa iBhabheli yaphanzisa iYerusalem okwesibini kwezi zihlandlo zintathu, kwakukho intsalela “yewaka elisixhenxe” yamadoda “anobugorha” “elizwe” eyathinjwayo.
And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.
Wamthabatha uYehoyakin, waya naye eBhabheli, nonina wokumkani, nabafazi bokumkani, namagosa akhe, namagorha elizwe; abo wabasa ekuthinjweni, ebakhupha eYerusalem ebawe eBhabheli. Nawo onke amadoda anobukroti, angamawaka asixhenxe, neengcibi nabasebenzi bentsimbi abangamawaka, bonke abo babenamandla, befanele imfazwe, nabo ukumkani waseBhabheli wabasa bethinjiwe eBhabheli. Ukumkani waseBhabheli wenza uMataniya, umninawa kayise, waba ngukumkani esikhundleni sakhe, walitshintsha igama lakhe laba nguZedekiya. 2 Kumkani 24:15–17.
Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!
Xa amadoda anamandla aseYerusalem ebhukuqwa yinyikima yomthetho weCawa, “uyeza kamsinya ububi besithathu. Yasuka yavuthela ingelosi yesixhenxe.” Ububi besithathu luxilongo lwesixhenxe oluvuthelwa yingelosi yesixhenxe. “Ngeyure” yalo “nyikima” yomthetho weCawa—iSilamsi siyahlasela!
One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.
Olunye lweempawu eziphambili zobuSilamsi kwintshabalalo yokuqala neyesibini, yayiyinyaniso yembali yokuba indlela yabo yokulwa yayahlukile kumaqhinga aqhelekileyo emfazwe awayesetyenziswa kwimbali ngexesha abazalisekisa ngalo indima yabo yesiprofeto. Indlela yabo yokulwa yayikukuhlasela ngesiquphe nangokungalindelekanga. Igama elithi “assassin” lithatyathwe kwiindlela ezazisetyenziswa ngamaqhawe amaSilamsi ngelo xesha lembali. Uhlaselo lwawo lwalunjengolwamaKamikaze aseJapan kwiMfazwe Yehlabathi YesiBini. Amaqhawe amaSilamsi ayelindele ukufa xa ebulala umntu awayejolise kuye. Ngenxa yesi sizathu, umkhwa oqhelekileyo kula maqhawe yayikukuzilungiselela ukufa ngokunxila nge-hashish ngaphambi kohlaselo lwawo, ukuze kuncitshiswe uloyiko lokufa. Xa ehlasela amaxhoba awo, oko kwakusenzeka ngesiquphe nangokungalindelekanga, yaye ukuxhomekeka kwawo kwi-hashish ukuze afumane imeko yengqondo efunekayo, kudityaniswe nohlaselo oluyimfihlo, kwaba sisiseko se-etymology segama elithi “assassin,” ngenxa yonxulumano lwalo negama elithi hashish.
The third woe and the seventh trumpet “cometh quickly.”
Ishwangusha lesithathu nexilongo lesixhenxe “liza ngokukhawuleza.”
Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.
Ngokunjalo, ngomhla wama-22 Oktobha 1844, umthunywa womnqophiso weza “ngequbuliso” etempileni yaKhe. USister White wachaza “ukuqubulisa” kokufika komthunywa womnqophiso, ebonisa ukuba ukuza kwaKhe kwakukho “kungalindelekanga.” Ngoko ke zonke ezo “ziza” zone ezazalisekiswa ngomhla wama-22 Oktobha 1844 zazingalindelekanga yaye ziqubulisa.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ukuza kukaKristu njengombingeleli wethu omkhulu ukuya kweyona ndawo ingcwele, ukuze kuhlanjululwe ingcwele, okuboniswe kuDaniyeli 8:14; ukuza koNyana womntu kuYe Omdala Weemihla, njengoko kubekwe kuDaniyeli 7:13; nokuza kweNkosi etempileni yaYo, njengoko kwaxelwa kwangaphambili nguMalaki, zizichazo zesiganeko esinye; yaye oku kukwamelwe kukuza komyeni emtshatweni, njengoko kuchazwe nguKristu emzekelisweni weentombi ezilishumi, kuMateyu 25.” Imbambano Enkulu, 426.
The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.
Umzekeliso weentombi ezilishumi uphindwa kanye ngoonobumba bawo, ngenxa yoko zonke “ukuza” ezine ezazalisekiswa ngo-Oktobha 22, 1844, ziya kuphinda zizalisekiswe kanye ngoonobumba bawo kwakhona ngexesha lwenyikima eyiyo umthetho weCawa. Ethetha ngomzekeliso weentombi, uDade White wongeza kubungqina obuchonga ubukhawulezi nokungalindeleki okufuziselwa kwinyikima yomthetho weCawa, eyona nto iyinzaliseko egqibeleleyo yeSikhalo Saphakathi Kobusuku.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Isimilo sityhilwa yintlekele. Xa ilizwi elinyanisekileyo lavakalisa phakathi kobusuku lathi, ‘Nanko umyeni esiza; phumani niye kumhlangabeza,’ iintombi ezazilele zavuswa ebuthongweni bazo, kwaza kwabonakala ukuba ngoobani ababelungiselele eso siganeko. Omabini amaqela afunyanwa engalindelanga, kodwa elinye lalilungiselele loo meko ingxamisekileyo, laza elinye lafunyanwa lingenalungiselelo. Isimilo sityhilwa ziimeko. Iimeko ezingxamisekileyo zikhupha ubunyani besimilo. Intlekele ethile yesiquphe nengalindelekanga, ukufelwa, okanye ingxaki, isifo esingalindelekanga okanye intlungu, into ethile ezisa umphefumlo ubuso ngobuso nokufa, iya kukhupha obona bunzulu bangaphakathi besimilo. Kuya kubonakaliswa ukuba lukhona na okanye alukho ukholo lokwenyaniso kwizithembiso zelizwi likaThixo. Kuya kubonakaliswa ukuba umphefumlo uxhaswa ngobabalo na okanye awuxhaswa, nokuba kukho ioli esityeni kunye nesibane kuso.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Amaxesha ovavanyo afikela bonke. Siziphatha njani na phantsi kovavanyo nokuqinisekiswa nguThixo? Ingaba izibane zethu ziyacima? okanye sisazigcina zisavutha? Silungiselelwe na yonke imeko engxamisekileyo ngoqhagamshelwano lwethu naYe, ozaliswe lubabalo nenyaniso? Iintombi ezintlanu ezizizilumko zazingekwazi ukwabela iintombi ezintlanu eziziziyatha isimilo sazo. Isimilo kufuneka sakhiwe sithi ngabanye ngabanye.” Review and Herald, October 17, 1895.
At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!
Ngexesha lenyikima yomthetho weCawe, i-United States iyeka ukuba bubukumkani besithandathu besiprofeto seBhayibhile. Intsalela yamawaka asixhenxe ama-Adventist aseLawodike aya kuba engalungiselelanga ingxaki, iya kubonakalisa isimilo esilungiselelwe uphawu lwerhamncwa. Kwandule ke ubuSilamsi bufike ngesiquphe nangokungalindelekanga, kuba “uyeza ngokukhawuleza owesithathu umshikashika” xa “isithunywa sesixhenxe” sivuthela!
The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.
Iizayo ezine “zokuza” ezathi zonke zazaliseka ngo-Oktobha 22, 1844, zaphindwa ke ngoko. Ukuza kokuqala kwachonga ukuvulwa komgwebo, ekuzalisekiseni kukaDaniyeli isahluko sesibhozo ivesi yeshumi elinesine. Kwaqinisekisa umyalezo wengelosi yokuqala owavakalisa ukuba “ixesha” lomgwebo waKhe lifikile. Oko kuzaliseka kufanekisa “ixesha” lwenyikima, oluqala ngomthetho weCawa, yaye lulo “ixesha” apho ubuSilamsi buzisa “umgwebo waKhe” phezu kweUnited States ngenxa yokuwiswa komthetho weCawa.
The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.
Umthunywa womnqophiso kuMalaki isahluko sesithathu, weza ngesiquphe etempileni awayeyivusile kwiminyaka engamashumi amane anesithandathu ukususela ku-1798 ukuya ku-1844, ukuze angene emnqophisweni kunye “nabaLevi” bembali yamaMillerite. Ekuzamazameni komhlaba komthetho weCawa, umthunywa womnqophiso uza ngesiquphe ukuba angene etempileni yamathambo awomileyo abafileyo avusiweyo, ukuze angene emnqophisweni kunye “nabaLevi” bembali yabaliwaka elinamakhulu alikhulu anamashumi amane anesine.
At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”
Ngexesha lwenyikima yomthetho weCawa iNyana womntu uza kuYise ukuze amkele ubukumkani ngokuzalisekiswa kukaDaniyeli isahluko sesixhenxe ivesi yeshumi elinesithathu, njengoko Wenzayo ngo-Oktobha 22, 1844, kuba “ngexesha” lenyikima kukho “amazwi ezulwini,” avakalisa ukuba “izikumkani zeli hlabathi zibe zizikumkani zeNkosi yethu, nezikaKristu wayo; kwaye uya kulawula ngonaphakade kanaphakade. Kwaye abadala abangamashumi amabini anesine, ababesehleli phambi koThixo ezihlalweni zabo, bawa ngobuso babo, banqula uThixo, Besithi, Siyabulela kuwe, O Nkosi Thixo Somandla, okhoyo, nowayekhona, nozayo; ngokuba uzithabathele kuwe amandla akho amakhulu, walawula.”
In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”
Ngeyure yenyikima-mhlaba, xa umgwebo waKhe ufikile, naxa amangqina amabini awayevusiwe ngaphambili esitratweni apho ayebulewe khona emile ngeenyawo. Emva koko, njengomkhosi onamandla, anyuselwa ezulwini, lo gama intsalela yamawaka asixhenxe ama-Adventist aseLawodike ibhukuqwa. Ingqolowa ehlakaniphileyo ngoko nangoko yahlulwa kumakhula azizidenge. UKristu ke ayamkela ubukumkani baKhe, yaye ixilongo lesixhenxe livakala, elikwanguloyena usizi lwesithathu, olufika ngesiquphe nangokungalindelekanga; kwandule ke “iintlanga” “zibe nomsindo, nengqumbo yakho ifikile.”
The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.
Ukucaphukiswa kweentlanga yindima yesiprofeto yamaSilamsi, yaye kuqala ngelixa lonyikima womhlaba kuze kuqhubeke de kufike ukuphela kwexesha lovavanyo loluntu neentlekele ezisixhenxe zokugqibela, ezimelwe ngamazwi athi, “ingqumbo yakho ifikile.” Phakathi komthetho weCawa eUnited States nokuphela kwexesha lovavanyo, apho ingqumbo kaThixo ibonakaliswa khona kwiintlekele ezisixhenxe zokugqibela—isibetho sesithathu, umqondiso wamaSilamsi; ixilongo lesixhenxe, umqondiso wamaSilamsi; nokucaphukiswa kweentlanga, umqondiso wamaSilamsi; kunikela amangqina amathathu omfuziselo okokuba umyalezo Wokukhala Kwamaphakathi Ebusuku uyinzaliseko yokufika kwamaSilamsi ngexesha lomthetho weCawa.
As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.
Njengakwintshukumo yamaMillerite ekuqaleni, umyalezo wesiKhalo saphakathi kobusuku wawusisilungiso sesiprofeto esasilelayo. Kwimbali yamaMillerite, ukusilela kwakukokwenzeka kwesiganeko esasixelwe ukuba siya kwenzeka. Kwimbali yamaMillerite ekuqaleni, amaFiladelfiya azisa uqikelelo lwawo olwalusilele, kuba uThixo wabamba isandla saKhe phezu kwempazamo ekwitshathi ka-1843.
In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.
Kumbutho yaseLawodike ekupheleni kweFuture for America, uThixo akazange asolule isandla saKhe phezu kwempazamo. Yayizizandla zabantu ezagquma inyaniso yokuba ixesha lalingasafanele kusetyenziswa kwakhona ekusetyenzisweni kwesiprofeto. Izandla zabantu zimela imisebenzi yabantu.
In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.
Kwintshukumo yokugqibela yabali likhulu elinamashumi amane anesine amawaka, impazamo yokusebenzisa ixesha yayisisono, kuba ukusetyenziswa kwexesha lesiprofeto kwakungasafanele kusetyenziswe. Olo setyenziso lwexesha olunesono lwafaniswa nguMoses ekungahoyeni umyalelo kaThixo wokwalusa unyana wakhe, yaye lwafaniswa ngu-Uza ekungahoyeni umyalelo kaThixo wokuba ngababingeleli bodwa ababenokuvunyelwa ukuphatha ityeya. Yayingengantando yeNkosi ukuba nalinye kula manyathelo anesono okanye ukungasebenzi okunesono kuzalisekiswe ngabantu bakaThixo. Isono sinenkcazo enye kuphela, yaye kukwaphulwa komthetho. UMoses wawaphula umthetho kaThixo wolwaluko, u-Uza wawaphula umthetho kaThixo wengcwele, yaye le ntshukumo yawaphula umthetho kaThixo wesiprofeto. UIsrayeli wamandulo wenziwa abagcini bomthetho kaThixo, yaye intshukumo ye-Advent ekuqaleni kwayo nasekupheleni kwayo yenziwa kwangabo abagcini beenyaniso zikaThixo zesiprofeto.
In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.
Ekubandezelekeni kwakhe, uZipora ngoko nangoko walwenza ngokwakhe isenzo sokwalusa unyana wabo, ngaloo ndlela emela inguquko abo babebandakanyekile kulo mbutho ababefanele bayibonakalise kwangoko ngenxa yokungenzi kwesono kokuvumela ukusetyenziswa kwexesha kuhlanganiswe nesigidimi. NoDavide ngokunjalo ubonakalisa inguquko enzulu ngenxa yesenzo sika-Uza. Ukuze umbutho uphikise ngelithi ukusetyenziswa kwexesha kuqikelelo lukaJulayi 18, 2020 kwakuchanile ngandlel’ ithile, nokuba ngandlel’ ithile kwakuyintando kaThixo, kukuphikisa ngelithi uMoses noZipora babengafanele ngokwenene ukugcina imithetho ecacileyo kaThixo, nokuba uThixo wayengakhathali ngenene nokuba u-Uza wayelichukumisile ityeya. UJulayi 18, 2020 wawuqikelelo lobuxoki, yaye into eyayibubuxoki yayiyinto yexesha.
These truths will be explored further in the next article.
Ezi nyaniso ziya kuhlolisiswa ngakumbi kwinqaku elilandelayo.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“INkosi indibonisile ukuba isigidimi sengelosi yesithathu simelwe kukuhamba, kwaye sivakaliswe kubantwana beNkosi abathe saa, yaye asimele sixhonywe exesheni; kuba ixesha alisayi kuphinda libe luvavanyo kwakhona. Ndabona ukuba abanye babesiba novuselelo olungelulo oluvela ekushumayeleni ixesha; ukuba isigidimi sengelosi yesithathu sasinamandla ngaphezu koko ixesha elinokukwenza. Ndabona ukuba esi sigidimi sinokuma phezu kwesiseko saso ngokwaso, nokuba asidingi xesha ukuze sisiqinise, nokuba siya kuhamba ngamandla amakhulu, senze umsebenzi waso, yaye siya kunqunyulwa sifutshane ngobulungisa.” Experience and Views, 48.