The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
Umyalezo Wokukhala Kwasezinzulwini kobusuku ekuqaleni waphela ekuvulweni komgwebo wophando, yaye umyalezo Wokukhala Kwasezinzulwini kobusuku uyaphela, ekuvulweni komgwebo wokuphunyezwa. Ishwangusha lesithathu lobuSilamsi lizisa umgwebo phezu kweUnited States ngenxa yokupasiswa komthetho weCawa, yaye limela umgwebo oqhubekayo nowandayo phezu kwehlabathi liphela ngenxa yokwamkela kwabo owabo umthetho weCawa phantsi koxinzelelo lwamandla oluntu atshutshisayo, amelwe ngookumkani abalishumi abenze uhenyuzo noIzebhele, ihenyukazi laseTire.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Njengoko iMelika, ilizwe lenkululeko yenkolo, iya kudibana noobuPapa ekunyanzeliseni isazela nasekunyanzeleni abantu ukuba bazukise isabatha sobuxoki, abantu bamazwe onke ehlabathini baya kukhokelwa ukuba balandele umzekelo wayo.” Testimonies, volume 6, 18.
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
Imfazwe yomthetho weCawa yangeCawa yempikiswano enkulu, ngoko ke iya kuba isiqalwe ngokupheleleyo. USathana ngoko uya kuvela ezenza uKristu.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Ngommiselo onyanzelisa ukumiselwa koBupopu ngokwaphula umthetho kaThixo, isizwe sethu siya kuziqhawula ngokupheleleyo ebulungiseni. Xa ubuProtestanti buya kolula isandla sabo ngaphaya komsantsa ukuze bubambe isandla samandla obuRoma, xa buya kolula ngaphaya kwenzonzobila ukuze buhlanganise izandla noMoya wokusebenzisana nemimoya, xa, phantsi kwempembelelo yalo manyano luthathu, ilizwe lethu liya kukhanyela yonke imigaqo yoMgaqo-siseko walo njengorhulumente wobuProtestanti noweriphabhlikhi, lize lenze amalungiselelo okusasazwa kobuxoki neenkohliso zobupopu, ngoko siya kwazi ukuba ixesha lifikile lokusebenza okumangalisayo kukaSathana nokuba isiphelo sisondele.” Testimonies, volume 5, 451.
National apostasy is followed by national ruin.
Uwexuko lwesizwe lulandelwa yintshabalalo yesizwe.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Abantu baseUnited States bebengabantu abathandwayo; kodwa xa bethintela inkululeko yonqulo, bencama ubuProtestanti, baze banike inkxaso kubuPopi, umlinganiselo wetyala labo uya kuzaliseka, yaye ‘uwexuko lwesizwe’ luya kubhalwa ezincwadini zezulu. Isiphumo solu wxuko siya kuba yintshabalalo yesizwe.” Review and Herald, May 2, 1893.
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
Ama-Adventist aseLawodike asisidenge adibanisa izandla namandla obupopu aze abhukuqwe, lo gama wona omnye umhlambi kaKristu oseseBhabhiloni usinda esandleni sobupopu.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Uya kungena nalo ezweni elizukileyo, aze amazwe amaninzi abhukuqwe; kodwa aba baya kusinda esandleni sakhe, oko kukuthi uEdom, noMowabhi, nenkokeli yabantwana bakwa-Amon. Daniyeli 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
UbuSilamsi buhlasela ngequbuliso i-United States, njengoko ixilongo lesixhenxe lizisa ishwangusha lomgwebo ngenxa yokuwiswa komthetho weCawa.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ndaza ndabona, ndeva ingelosi ibhabha phakathi kwezulu, isithi ngezwi elikhulu, Yeha, yeha, yeha, kwabahleli emhlabeni ngenxa yezinye izandi zexilongo zeengelosi ezintathu, ezisaza kuvuthelwa! ISityhilelo 8:13.
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
Umqondiso omela amangqina amabini kwisiTyhilelo seshumi elinanye ke uboniswa nguYohane kwisiTyhilelo isahluko seshumi elinesibini njengomfazi owambethe ilanga, yaye ubonakaliswa ngokwesiprofeto ngomfuziselo wesiqalo nesiphelo.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Kwaye kwabonakala umqondiso omkhulu ezulwini; umfazi embethe ilanga, inyanga iphantsi kweenyawo zakhe, yaye entloko yakhe kukho isithsaba seenkwenkwezi ezilishumi elinambini; yaye yena, ekhulelwe, wadanduluka, ebuhlungu ekuzaleni, ebetheka ziintlungu zokubeleka. Kwaye kwabonakala omnye umqondiso ezulwini; nanko inamba enkulu ebomvu, ineentloko ezisixhenxe neempondo ezilishumi, inezithsaba ezisixhenxe phezu kweentloko zayo. Umsila wayo warhola isahlulo sesithathu seenkwenkwezi zezulu, waziphosa emhlabeni; yaye inamba yema phambi komfazi owayesele eza kubeleka, ukuze imginye umntwana wakhe kwakamsinya akuba ezelwe. Waza wazala umntwana oyinkwenkwe, lowo wayeza kulawula zonke iintlanga ngentonga yentsimbi; yaye umntwana wakhe wathatyathwa wenyuselwa kuThixo nasesihlalweni sakhe sobukumkani. ISityhilelo 12:1–5.
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
Umi phezu kwenyanga, yaye wembethe ilanga. Inyanga ibonakalisa ilanga, ngoko ke ngokwesiprofeto imela ilanga. Iinkwenkwezi ezilishumi elinesibini esithsabeni sakhe zimele izizwe ezilishumi elinesibini zikaSirayeli wamandulo ekuqaleni kukaSirayeli wamandulo, zona ezimela ngokomfuziselo abafundi abalishumi elinesibini ekupheleni kukaSirayeli wamandulo. Iinkwenkwezi ezilishumi elinesibini, ezingabafundi abalishumi elinesibini ekupheleni kukaSirayeli wamandulo, zikwangabapostile abalishumi elinesibini ekuqaleni kukaSirayeli wanamhlanje. Ngoko ke zikwamela ngokomfuziselo ikhulu elinamashumi amane anesine amawaka ekupheleni kukaSirayeli wanamhlanje, abangabafundi nabapostile. Ekuqaleni kwembali apho abafundi bemela ngaxeshanye ukuphela kukaSirayeli wamandulo, yaye abapostile isiqalo sikaSirayeli wanamhlanje, umfazi ongulo ibandla wayekhulelwe nguKristu. Yena “ngumntwana oyinkwenkwe” owayeza kunyuselwa kuThixo emva kokufa nokuvuka kwaKhe.
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
Ngoko ke, umfazi lo ukwamelisela ukuzalwa kwamawaka alikhulu anamashumi amane anesine, nawo anyukela ezulwini emva kokuvuswa entilini yokufa. Xa sele besezulwini, naye uya kuthi azale omnye umntwana, omela omnye umhlambi ophuma eBhabheli ngexesha lomthetho weCawa.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Phambi kokuba abe nenimba, wazala; phambi kokuba kufike iintlungu zakhe, wakhululwa umntwana oyinkwenkwe. Ngubani okhe weva into enjalo? Ngubani okhe wabona izinto ezinjalo? Lingazala na ihlabathi ngemini enye? Okanye kungazalwa na uhlanga ngaxeshanye? Kuba kwathi kwakuba uZiyon enenimba, wabazala abantwana bakhe. Ndingenza na ndifike ekuzaleni, ndingabangeli ukuzala? utsho uYehova; ndingenza na ukuba kuzalwe, ndize ndisivale isizalo? utsho uThixo wakho. Isaya 66:7–9.
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
Ngexesha lolawulo lwerhamncwa lasemhlabeni, uhlanga luzalwa ngaxeshanye. Olo hlanga ngabalikhulu elinamashumi amane anesine amawaka, kuba ngabona babonakalisa ngokugqibeleleyo isimilo sikaKristu. Ngabo abo bafanekiswa nguYesu “umntwana oyinkwenkwe.” Ngabo “umntwana oyinkwenkwe” kaIsaya, ozalwa ngaphambi kokuba umfazi angene ekubelekeni. Amathambo awomileyo afileyo ihlabathi elavuya ngawo xa babulawa lirhamncwa eliphuma enzonzobileni, aya kuthuthuzelwa eYerusalem, aze emva koko avuye kunye nomfazi ozala “umntwana oyinkwenkwe.” Bakhutshwa ngaphambi kokuba abe neentlungu zokubeleka, aze ke abe neentlungu zokubeleka aze azale abanye “abantwana” bakhe, njengoko ke ngelo xesha iiNtlanga zisabela kwisigidimi sengelosi yesithathu njengomlambo oqukuqelayo, njengoko isigidimi siwugubungela umhlaba wonke njengeliza elikhulu lolwandle. Bazalwa phakathi kwengxaki enkulu, emele iintlungu zakhe zokubeleka. Umfazi weSityhilelo seshumi elinesibini, enyanisweni, unamawele. Abazalwa kuqala ngabalikhulu elinamashumi amane anesine amawaka abachongwa njengeziqhamo zokuqala, kanti iiNtlanga ziyingqokelela enkulu yesivuno sasehlotyeni.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Vuya nivuye kunye neYerusalem, nibe nemihlali kunye nayo, nonke nina niyithandayo; vuya ngovuyo kunye nayo, nonke nina niyililelayo; ukuze nincancise, naneliswe ngamabele entuthuzelo yayo; ukuze nimunce, niyoliswe bubuninzi bozuko lwayo. Kuba itsho iNkosi ukuthi, Khangelani, ndiya kuyolulela uxolo njengomlambo, nozuko lweentlanga njengomfula ophuphumayo; ngoko niya kuncanca, nithwalwe emacaleni ayo, nikhwetywe emadolweni ayo. Njengomntu othuthuzelwa ngunina, ndiya kunithuthuzela ke mna; nani niya kuthuthuzelwa eYerusalem. Xa nikubona oku, intliziyo yenu iya kuvuya, namathambo enu aya kuchuma njengengca; nesandla seNkosi siya kwaziwa kubakhonzi bayo, nomsindo wayo kwiintshaba zayo. Isaya 66:10–14.
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
Abo “balileyo” ngenxa yeYerusalem ngabo bancwina baze bakhale ngenxa yamasikizi enziwa phakathi kwayo, nabaye batywinwa, yaye batywinwa ngaphambi komthetho weCawe. Ngoku sikumsebenzi “wokuvala webandla,” ongamaxesha okugqibela okutywinwa kwekhulu elinamashumi amane anesine amawaka.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Abantu bakaThixo bokwenyaniso, abanomoya womsebenzi weNkosi nowosindiso lwemiphefumlo ezintliziyweni zabo, baya kuhlala bewubona umoni kwimeko yawo yokwenene, enobubi bawo njengomoni. Baya kusoloko bemi kwicala lokuphatha izono ngokunyaniseka nangokuthetha ngokucacileyo, izono ezirhawuza ngokulula abantu bakaThixo. Ngokukodwa emsebenzini wokugqibela webandla, ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka abaya kuma bengenabala phambi kwetrone kaThixo, baya kuziva nzulu ngakumbi izono zabantu bakaThixo abavuma ukumazi. Oku kubonakaliswe ngamandla ngumzekeliso womprofeti ngomsebenzi wokugqibela phantsi komfanekiso wamadoda, ngalinye liphethe isixhobo sokubulala esandleni salo. Omnye umntu phakathi kwawo wayembethe ilinen, enengqayi yeinki yombhali ecaleni kwakhe. ‘Yathi iNkosi kuye, Hamba phakathi komzi, phakathi kweYerusalem, ubeke uphawu emabunzini amadoda ancwina aze akhale ngenxa yazo zonke izinyangiso ezenziwa phakathi kwawo.’” Testimonies, volume 3, 266.
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
Abo “bancwina baze bakhale” bayatywinwa itywina phambi kokuba iingelosi ezitshabalalisayo, ezinezixhobo zokuxhela, zidlule ecaweni, emelwe yiYerusalem.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
“Umyalelo ngulo: ‘Dlula phakathi esixekweni, phakathi eYerusalem, ubeke uphawu emabunzini amadoda ancwinayo nalilayo ngenxa yawo onke amasikizi enziwayo phakathi kwaso.’ Aba bancwinayo, balilayo babebambe phambili amazwi obomi; babekhalimelile, baluleke, babongoze. Abanye ababemhlazisa uThixo baguquka baza bazithoba iintliziyo zabo phambi kwaKhe. Kodwa uzuko lweNkosi lwalumkile kuSirayeli; nangona abaninzi babesaqhubeka neentlobo zenkonzo, amandla nobukho baYo babungekho.”
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“Ngexesha xa ingqumbo yaKhe iya kuphuma ngezigwebo, aba balandeli bakaKristu bathobekileyo, abazinikeleyo, baya kwahlulwa kwabanye bonke abantu behlabathi ngentlungu yemiphefumlo yabo, ebonakaliswa ngokulila nokukhala, ngokukhalimela nangokulumkisa. Lo gama abanye bezama ukugubungela ububi obukhoyo, baze baxolele ubungendawo obukhulu obuxhaphake kuyo yonke indawo, abo banenzondelelo ngozuko lukaThixo nothando lwemiphefumlo abayi kuthula ukuze bafumane ukuthandwa nangubani na. Imiphefumlo yabo elilungisa iyakhathazeka imihla ngemihla ngenxa yemisebenzi nengxoxo engcwele ingeyiyo yabangendawo. Abanawo amandla okumisa umfula obaleka ngamandla wobugwenxa, yaye ngenxa yoko bazaliswa lusizi noloyiko. Bakhalela phambi kukaThixo xa bebona inkolo idelelwa kwezona zindlu zabo kanye abo baye baba nokukhanya okukhulu. Bayazila baze bacinezele imiphefumlo yabo kuba ikratshi, ukubawa, ukuzingca, nenkohliso phantse yazo zonke iintlobo, zikho ecaweni. UMoya kaThixo, oshukumisela ekukhalimeleni, uyanyathelwa phantsi kweenyawo, lo gama abakhonzi bakaSathana bevuyisana. UThixo uyahlaziswa, inyaniso yenziwa ingabi namsebenzi.”
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
“Abo bangavi buhlungu ngenxa yokuhla kwabo ngokwasemoyeni, bengalileli izono zabanye, baya kusala bengenatywina likaThixo. INkosi iyabagunyazisa abathunywa bayo, amadoda anezixhobo zokubulala ezandleni zawo: ‘Dlulani emva kwakhe phakathi komzi, nibulale: iliso lenu malingasindisi, ningabi nanceba; xhelani niphelelise abadala nabaselula, neentombi, nabantwana abancinane, nabafazi; kodwa ningasondeli nakomnye umntu okuphezu kwakhe uphawu; niqale engcweleni Yam. Baza ke baqala ngamadoda amadala ayengaphambi kwendlu.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
“Apha sibona ukuba ibandla—ingcwele yeNkosi—laba lelokuqala ukuva isibetho sengqumbo kaThixo. Amadoda amadala, abo uThixo wayebanike ukukhanya okukhulu nababesime njengabagcini bezinto zokomoya zabantu, ayengcatshile intembeko yawo. Ayesamkele isikhundla sokuba akufuneki silindele imimangaliso nokubonakaliswa okucacileyo kwamandla kaThixo njengakwimihla yangaphambili. Amaxesha atshintshile. La mazwi aqinisa ukungakholwa kwawo, aze athi: INkosi ayiyi kwenza okulungileyo, yaye ayiyi kwenza okubi. Inenceba kakhulu ukuba ihambele abantu bayo ngomgwebo. Ngaloo ndlela ‘Uxolo nokhuseleko’ sisikhalo samadoda angasoze aphinde aphakamise ilizwi lawo njengexilongo ukuze abonise abantu bakaThixo ukreqo lwabo nendlu kaYakobi izono zayo. Ezi zinja ezizizimumu ezingafunanga kukhonkotha zezona ziva impindezelo enobulungisa kaThixo okhubekileyo. Amadoda, iintombi, nabantwana abancinane batshabalala bonke kunye.” Testimonies, volume 5, 210, 211.
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
UIsaya 40 uqala ngokusebenzisa umfuziselo wokuphindwa kabini, oluphawu lwesiprofeto lomyalezo weSikhalo Sasezinzulwini Zobusuku, ongumyalezo wesibini odibanayo nomyalezo wokuwa kweBhabhiloni. Ukuwa kweBhabhiloni kuphindwa kabini xa kubonakaliswa ngokwesiprofeto. Eli binzana lithi, “Iwile iBhabhiloni, iwile.”
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Kwalandela enye ingelosi, isithi, Iwile, iwile iBhabhiloni, eso sixeko sikhulu, ngokuba sazisela zonke iintlanga iwayini yengqumbo yohenyuzo lwaso. IsiTyhilelo 14:8.
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
Kukho ukuwa okubini kweBhabhiloni yokwenyani eBhayibhileni, yaye kukho ukuwa okubini kweBhabhiloni yokomoya eBhayibhileni. Ngokudibeneyo zimele amangqina amane embali achaza iimpawu zesiprofeto zokuwa kweBhabhiloni.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Wakhwaza ngamandla ngezwi elikhulu, esithi, Iwile, iwile iBhabhiloni enkulu; yaza yaba yindawo yokuhlala yeedemoni, nentolongo yayo yonke imimoya engcolileyo, nomkhombe wayo yonke intaka engcolileyo nenyanyekayo. ISityhilelo 18:2.
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
IBhabheli yokoqobo yawa njengeBhabheli ngexesha likaNimrodi, yaye neBhabheli yokoqobo yawa ngexesha likaBheleshatsare. IBhabheli yokomoya yawa ngowe-1798, yaye ukuwa kwayo kokugqibela kubonakaliswa ngokuphindaphindiweyo eziBhalweni. Ngenxa yesi sizathu, umyalezo wokuwa kweBhabheli uqulethe umfuziselo wobuprofeti wokuphindwa kabini. Ekuweni kweBhabheli kukho ukuphindwa kabini, kodwa kukwakho nezinye izizathu ezibini eziphambili zobuprofeti zale meko yokuphindwa kabini.
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
Isizathu sesibini sesokuba, njengomyalezo, umele umyalezo odityaniswe ngomyalezo wesibini. Umele imiyalezo emibini. Kukho nezinye iinyaniso ezibalulekileyo ezinxulumene nentsingiselo nolwakhiwo lomyalezo wengelosi yesibini, kodwa apha siqaphela nje ukuba ibali lokugqibela lesiprofeto likaIsaya, eliqala kwisahluko samashumi amane, liqala ngokuphindwa kabini komfuziselo woMthuthuzeli, awathe uKristu wathembisa ukuwubonelela abantu baKhe, ngoxa wayelibele engcwele yasezulwini.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 40:1, 2.
Thuthuzelani, thuthuzelani abantu bam, utsho uThixo wenu. Thethani ngentuthuzelo eYerusalem, nikhwaze kuye, ukuba ukuphalisana kwakhe kuphelile, nokuba ubugwenxa bakhe buxolelwe; kuba uthe wamkela esandleni seNkosi okuphindwe kabini ngenxa yezono zakhe zonke. Isaya 40:1, 2.
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
Akukho ndawo yimbi eBhayibhileni ethetha ngokungqalileyo ngakumbi ngalo mba wesimilo sikaKristu njengoAlfa no-Omega, njengale ndawo ikwiIsaya isahluko samashumi amane de kube sekupheleni kwencwadi. NjengoAlfa no-Omega, uKristu ubeka utyikityo lwegama laKhe njengoAlfa no-Omega phezu kwale ndawo, kuba xa ufika ekupheleni kweIsaya, uphinda abhekise kuMthuthuzeli, kuba uKristu uliLizwi, yaye unguqalo nesiphelo.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
Utsho uYehova ukuthi, Izulu liyitrone yam, nomhlaba sisihlalo seenyawo zam: iphi na indlu eniya kundakhela yona? iphi na nendawo yokuphumla kwam? Kuba zonke ezo zinto zisandla sam esazenzayo, zaza zonke ezo zinto zabakho, utsho uYehova; ke yena lo mntu ndiya kukhangela kuye, kuye ohluphekileyo, onomoya owaphukileyo, nongcangcazelayo ngelizwi lam. Obulala inkomo unjengobulala umntu; obingelela imvana unjengonqumla intamo yenja; osondeza umnikelo unjengonikelela igazi lehagu; otshisa isiqhumiso unjengosikelela isithixo. Ewe, bakhethe ezabo iindlela, nomphefumlo wabo uyakholiswa zizinto zabo ezinezothe. Nam ndiya kukhetha iinkohliso zabo, ndizise phezu kwabo izinto abazoyikayo; ngokuba ndathi ndakubiza, akwabakho uphendulayo; ndathi ndakuthetha, abevanga; kodwa benza okubi emehlweni am, bakhetha oko ndingakuvuyelanga. Isaya 66:1–4.
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
Kuphakanyiswa umbuzo othi, ngabantu bakaThixo bamakhé indlu enjani na kuye? Ngaba bamisa indlu kaPetros yokomoya, okanye indlu yesikhungu sikaSathana? UThixo uchaza ukuba indlu ayakhayo yenziwe ngabo “abahluphekileyo nabanomoya ozisolayo,” kwanabo “banyikimayo” “elizwini” lakhe. Ubabeka ngokuchaseneyo abo banyikimayo elizwini lakhe nolunye udidi olunikezela ngeminikelo engahlambulukanga, abo bakhethe eyabo indlela. Abo bolu didi banikela ngeminikelo engahlambulukanga baya kufumanisa, njengoko kwenzayo amaYuda, ukuba indlu yabo iya kushiyelwa kubo iyintlango.
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
Bonke abaprofeti bathetha ngokuphela kwehlabathi, yaye lo ngumzekeliso womahluko phakathi kwezilumko, ezingcangcazelayo eLizwini laKhe, neziziziyatha ezinikezela amasikizi kuThixo, amasikizi athe imiphefumlo yazo iwathanda. Ngenxa yesi sizathu, uThixo uya kunyulela iintombi zaseLawodike eziziziyatha iinkohliso, leyo nkohliso umpostile uPawulos ayichazayo njengento eziswa kukwamkela “ubuxoki.”
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
“Ubuxoki” luphawu oluthile kwimbali yobu-Adventist, yaye bamkelwa ngabakhi ngo-1863, baza bakha phezu kwabo kuyo yonke imbali yobu-Advent. Yayibubuxoki obavelisa isiseko sobuxoki, yaye apho baqalisa ukwakha itempile yobuxoki eyinkohliso. Umsebenzi wabo wokulingisa itempile yenyaniso uqhubeka de kube “yimihla yokugqibela.” UIsaya ubeka umxholo wesahluko samashumi amathandathu anesithandathu phakathi kokwahlulwa kweentombi eziziingqondi neezizizidenge. UIsaya uchonga imbali yesiprofeto awayiphawulayo kwivesi yokuqala kaIsaya amashumi amane xa uKristu wathembisa ukuthumela uMthuthuzeli kwiintsuku ezintathu ezinesiqingatha ezingokomfuziselo emva kokudana kukaJulayi 18, 2020.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
Yivani ilizwi likaYehova, nina nithuthumela ngenxa yelizwi lakhe; Abazalwana benu abanithiyileyo, abanigxothileyo ngenxa yegama lam, bathi, Makazukiswe uYehova; kodwa uya kubonakala ekuvuyeni kwenu, baze bona bahlazeke. Ilizwi lesiphithiphithi livela esixekweni, ilizwi livela etempileni, ilizwi likaYehova obuyekezayo iintshaba zakhe. Isaya 66:5, 6.
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
Ukususela ngowe-1798 ukuya kowe-1844, kwintshukumo yamaMillerite, iNkosi yakha itempile yomoya eyathi, njengomthunywa womnqophiso, yeza ngesiquphe kuyo ngowe-1844. INkosi yakha itempile yomoya kwintshukumo yamakhulu alikhulu anamashumi amane anesine amawaka, ukuze ize ngesiquphe ingene emnqophisweni naloo tempile. UPetros, kwincwadi yakhe yokuqala, isahluko sesibini, uyibiza loo tempile ngokuba “yindlu yomoya.” Abo “balivayo ilizwi leNkosi” ngabo abo uYohane abhekisa kubo kwisiTyhilelo xa esithi abo balivayo “basikelelekile.” Bangumqondiso, kuba umqondiso wenziwe “ngabagxothiweyo bakwaSirayeli.” AmaLawodike aziziyatha aya kuba neentloni xa iNkosi izizukisa kubaFiladelfiya abangcangcazelayo eLizwini layo, yaye iLizwi layo “liyinyaniso.”
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
Amazwi amathathu avakalayo ngexesha apho izilumko nezizidenge zahlulwa kolunye udidi, avela “esixekweni,” “etempileni,” naku “Yehova obuyisela impindezelo.” “Ilizwi” lokuqala elivela esixekweni “lilizwi lengxolo,” yaye “ingxolo” kukufika koMthuthuzeli oza ngesiquphe.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
Kwathi, xa imini yePentekoste yayizele ngokupheleleyo, bonke babemxhelo mnye ndaweni-nye. Kwaza ngequbuliso kwavakala isandi esivela ezulwini, ngathi sesomoya onamandla ovuthuzayo, saza sayizalisa yonke indlu ababehleli kuyo. Kwabonakala kubo iilwimi ezahlukeneyo, ngathi zezomlilo, zaza zahlala phezu kwalowo nalowo kubo. IZenzo 2:1-3.
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
Igama eliguqulelwe ngokuthi “isandi” kwiZenzo isahluko sesibini, umqolo wesibini, lithetha “ingxolo,” kwanom “amarhe.” “Amarhe,” sisiprofeto. “Isandi” okanye “ingxolo” ephuma “esixekweni” imelwe “ngumoya onamandla.” “Ilizwi lengxolo elivela esixekweni,” “ngamarhe” okanye ngumyalezo wesiprofeto wobuSilamsi ophawula ukufika koMthuthuzeli entilini yamathambo awomileyo awabulawelwa “esitalatweni sesixeko esikhulu, esithi ngokomoya kuthiwe yiSodom neYiputa, nalapho iNkosi yethu yabethelelwa emnqamlezweni.”
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
Kwisahluko samashumi amane sikaIsaya, “ilizwi” elaliza kulungiselela indlela “yomthunywa womnqophiso,” labuza ukuba nguwuphi umyalezo elimele “liwukhwaze.” Laxelelwa ukuba “likhwaze” umyalezo wobuSilamsi. KwiZenzo, “isandi” esazalisa “indlu” kaPetros yokomoya sasiyiyo “impepho enamandla evuthuzayo,” ethi kuHezekile amashumi amathathu anesixhenxe, yavela kwimimoya emine yobuSilamsi.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
Ilizwi lengxolo elivela esixekweni, ilizwi elivela etempileni, ilizwi likaYehova elibuyekeza iintshaba zakhe. Isaya 66:6.
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
Ukususela esitratweni apho iNkosi yethu yabethelelwa khona emnqamlezweni, uMthuthuzeli kuqala uxelela “ilizwi” lalowo udanduluka entlango ukuba umyalezo makube yintoni na. Emva koko umkhosi onamandla, oyitempile eyakhiweyo, njengoko wafuziselwa kwintshukumo yokuqala ukusuka kowe-1798 ukuya kowe-1844, uyawukhulisa lo mkhwazo. Intshukumo yaloo mkhosi unamandla, njengoko ibhengeza umkhwazo wobuSilamsi, ikhokelela “kwilizwi” lesithathu elichaza ilizwi likaThixo lomgwebo phezu kwe-United States ngenxa yokupasiswa komthetho weCawa. Kulapho iNkosi inika khona impindezelo. La mazwi mathathu alawulwa ngaphakathi kwisakhiwo sembali efihlakeleyo yeendudumo ezisixhenxe, emele oonobumba bokuqala, abaphakathi nabokugqibela begama lesiHebhere eladalwa nguMlwimi Omangalisayo, neliguqulelwa ngokuthi “inyaniso”. Le nto awunakuyicingela nje!
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
Ngokuhambelana nembali yesiprofeto ebesiyichonga, uIsaya emva koko uthetha ngokuzalwa kwesizwe.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Ngaphambi kokuba abe namanxeba okubeleka, wazala; ngaphambi kokuba kufike intlungu yakhe, wazala umntwana oyindoda. Ngubani na owakha weva into enjalo? ngubani na owakha wabona izinto ezinjalo? Lilo na ilizwe elinokuzala ngemini enye? okanye uhlanga lungazalwa ngaxeshanye? kuba kwakamsinya nje ukuba iZiyon ibe namanxeba okubeleka, yazala abantwana bayo. Ndingakuzisa na ekuzalweni, ndingabangeli ukuba kuzalwe? utsho uYehova; ndingabangela na ukuba kuzalwe, ndiluvale isizalo? utsho uThixo wakho. Isaya 66:7–9.
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
Isizwe esizalwa ngaphambi kokuba umfazi abe nenimba kutshanje besisesitalatweni, sifile yaye somile, lo gama ihlabathi liphela belivuyela iimeko zaso. Kodwa xa amangqina amabini ema, abo bebebhiyoza ngokufa kwaso boyika. Xa imizimba efileyo, eyomileyo, exheliweyo ima njengoluntu, bonke abathanda iYerusalem baya kuthi ngoko bavuye kunye nayo. Abo bathanda iYerusalem baquka kungekhona kuphela isizwe saloo likhulu elinamashumi amane anesine amawaka, kodwa kwanowomnye umhlambi kaThixo othi ngelo xesha ubizwe uphume eBhabheli. Uvuko oluvela ekuphoxekeni kukaJulayi 18, 2020, luzalisekiswa kukufika koMthuthuzeli, oya kwenza loo “mathambo” afileyo, omileyo, “achume njengomfuno.”
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Vuyani kunye neYerusalem, nivuye kunye nayo, nonke niyithandayo; vuyani kakhulu kunye nayo ngovuyo, nonke niyililelayo; ukuze nincancise nize naneliswe ngamabele entuthuzelo yayo; ukuze nikhame, nize nivuyiswe yintabalala yobuqaqawuli bayo. Kuba utsho uYehova ukuthi, Yabonani, ndiya kuyolulela uxolo lube njengomlambo, nobuqaqawuli beentlanga bube njengomfula ophuphumayo; nize nincanciswe; nize nithwalwe emacaleni ayo, nize nicengcelezwe emadolweni ayo. Njengomntu othuthuzelwa ngunina, ndiya kunithuthuzela nani; nize nithuthuzelwe eYerusalem. Xa nikubona oku, intliziyo yenu iya kuvuya, namathambo enu aya kuhluma njengengca; isandla sikaYehova siya kwazeka ngakubakhonzi bakhe, nomsindo wakhe ngakwiintshaba zakhe. Isaya 66:10–14.
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
UAlfa no-Omega ubeka isiphelo sebali lokugqibela likaIsaya kanye apho laqala khona ekuqaleni, ngokuchongwa kokufika koMthuthuzeli. Yaye njengoko kusoloko kunjalo, ngawo wonke umyalezo omela umyalezo kaEliya, ubekwa ngaphakathi komxholo wokuba iNkosi ibethe ihlabathi ngesiqalekiso.
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
Kuba, yabonani, iNkosi iya kuza ngomlilo, neenqwelo zayo zokulwa zinjengesaqhwithi, ukuze ibuyisele ingqumbo yayo ngomsindo ovuthayo, nokukhalimela kwayo ngamadangatye omlilo. Kuba iNkosi iya kumangalela yonke inyama ngomlilo nangekrele layo; yaye ababulawayo yiNkosi baya kuba baninzi. Abo bazingcwalisayo, bazihlambululayo emiyezweni ngasemva komthi omnye phakathi, besidla inyama yehagu, nento enezothe, nempuku, baya kutshatyalaliswa kunye, itsho iNkosi. Kuba ndiyayazi imisebenzi yabo neengcinga zabo; kuya kwenzeka ukuba ndiya kuhlanganisa zonke iintlanga neelwimi; zize zifike, zibubone ubuqaqawuli bam. Isaya 66:15–18.
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
Ama-Adventist aziizi baseLawodike, abasemva “komthi” wolwazi lokulungileyo nokubi, okhoyo “embindini” “wegadi” yase-Eden, bazibanga ukuba bayazingcwalisa yaye bayazihlambulula, kanti eneneni badla iimfundiso ezingcolileyo zaseBhabheli, baze bazifihle njengoko benza uAdam noEva ngenxa yezono ababezithanda gqitha ukuba bazincame. Baya kutshatyalaliswa kunye nazo zonke ezinye iintlanga. Bamelene ngokwahlukileyo nezilumko eziya kuba “luphawu.” “Uphawu” lulo “ibhanile,” emele iSabatha, yona engumqondiso weNkosi uThixo wakho oyena ungcwalisa abantu baYo.
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
Ngenxa yoko oonyana bakaSirayeli baya kuwugcina umhla wesabatha, bawugcine umhla wesabatha kwizizukulwana zabo zonke, ube ngumnqophiso ongunaphakade. Ungumqondiso phakathi kwam noonyana bakaSirayeli ngonaphakade; kuba ngeentsuku ezintandathu uYehova wenza izulu nomhlaba, waza ngomhla wesixhenxe waphumla, waza wahlaziyeka. Eksodus 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
Abalumkileyo abafihlakalanga emva komthi wengqesho yokukholwa, kodwa baphakanyisiwe njengomqondiso, bebonakalisa uzuko lukaThixo kwimiboniso yokugqibela yempikiswano enkulu. Uzuko lwaKhe luyisimilo saKhe, yaye inxalenye yesimilo saKhe abayimelayo ehlabathini yiAlfa ne-Omega, isiqalo nesiphelo, owokuqala nowokugqibela, emelwa “njengeNyaniso.”
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
Ndiya kumisa umqondiso phakathi kwabo, ndithumele abasindileyo kubo kwiintlanga, eTarshishe, ePuli, naseLudi, abadubula ngesaphetha, eTubhali, naseYavan, eziqithini ezikude, ezingalivanga udumo lwam, nezingabubonanga ubuqaqawuli bam; zize zivakalise ubuqaqawuli bam phakathi kweentlanga. Zizise bonke abazalwana benu, bengumnikelo kuYehova, bevela kuzo zonke iintlanga, bekhwele amahashe, neenqwelo zokulwa, neenqwelwana, neemezile, nezilwanyana ezikhawulezayo, zize nentaba yam engcwele, iYerusalem, utsho uYehova, njengoko oonyana bakaSirayeli bezisa umnikelo ngesitya esihlambulukileyo endlwini kaYehova. Kubo ke ndiya kuthabatha abanye babe ngababingeleli nabaLevi, utsho uYehova. Kuba njengoko amazulu amatsha nomhlaba omtsha, endiwenzayo, aya kuma phambi kwam, utsho uYehova, koba njalo nembewu yenu negama lenu kuya kuma. Kothi ke, ukusuka ekuthwaseni kwenyanga entsha kuye kwenye, nokusuka kwisabatha kuye kwenye, inyama yonke ize kunqula phambi kwam, utsho uYehova. Baya kuphuma, bajonge izidumbu zamadoda andigqithileyo; kuba intshulube yawo ayiyi kufa, nomlilo wawo awuyi kucinywa; abe sisikizi enyameni yonke. Isaya 66:16–24.
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
Ibali lokugqibela lesiprofeto lika-Isaya liqala ngokufika koMthuthuzeli ngoJulayi ka-2023, yaye ibali liphelela kanye apho laqala khona. Lifika kwimbali efihlakeleyo yeendudumo ezisixhenxe etyhilwayo kanye phambi kokuba kuvalwe ixesha lovavanyo. Lichonga ukuphindaphindwa kwentshukumo yamaMiller ekuqaleni kunye nembali yentshukumo yekhulu elinamashumi amane anesine amawaka ekugqibeleni. Limele umyalezo wesiqalekiso ohamba nomyalezo kaEliya njengomyalezo womsebenzi wesiprofeto weSilamsi wokucaphukisa iintlanga njengoko usetyenziswa yiNkosi ukuzisa umgwebo “kuqala” phezu kweUnited States ngomthetho weCawa, yaye “ekugqibeleni” phezu kwehlabathi liphela, ngenxa yaloo mvukelo inye.
We will continue our consideration of Isaiah’s last narrative in the next article.
Siza kuqhubeka nokuqwalasela kwethu ibali lokugqibela likaIsaya kwinqaku elilandelayo.