In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.
Esizukulwaneni sokugcina sabantu abadlulwayo, kubonakala izici ezithile ezingokwesiprofetho. Khona-ke bayisizukulwane sezinyoka ezinobuthi, ngokuba sebebumbe isimilo sikaSathane. Bayisizukulwane sabaphingi, ngokuba sebengene ezibophweni ezingangcweliswanga nezitha zikaNkulunkulu. Sebefinyelele esimweni lapho bebona khona, kodwa bengaqondi, bezwa, kodwa benganaki, ngokuba bengakaphenduki, okumelelwa njengezinhliziyo zabo zikhuluphele. UMose waqala ukukhuluma ngale nto uqobo.
And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.
UMose wabiza wonke u-Israyeli, wathi kubo: Nibonile konke iNkosi eyakwenza phambi kwamehlo enu ezweni laseGibhithe kuFaro, nakuzo zonke izinceku zakhe, nakulo lonke izwe lakhe; izilingo ezinkulu amehlo enu azibonile, izibonakaliso, nalezo zimangaliso ezinkulu; nokho iNkosi ayikaze ininike inhliziyo yokuqonda, namehlo okubona, nezindlebe zokuzwa, kuze kube namuhla. Duteronomi 29:2–4.
In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.
Ekuqaleni kokukhulunywa kwesimo saseLawodikeya sokubona nokuzwa, lokho abantu bakaNkulunkulu abangakwazi ukukubona kuyizibonakaliso nezimangaliso zomlando wabo oyisisekelo. UJeremiya ukhomba lesi simo njengophawu “lwezintombi eziyiziwula” ezinsukwini zokugcina, nanjengesifaniso sokwenqaba kwezintombi eziyiziwula ukwamukela imiyalezo yezingelosi ezintathu, eqala ngesimemezelo sengwelelosi yokuqala sokwesaba uNkulunkulu onguMdali. Ngenxa yalokhu kuvukela abayamukeli imvula yokugcina.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.
Memezelani lokhu endlini kaJakobe, nikumemezele kwaJuda, nithi: Yizwani manje lokhu, nina bantu abayiziwula, abangenakuqonda; abanamehlo, kepha ababoni; abanamadlebe, kepha abezwa. Anangesabi yini na? usho uJehova; aningethuki yini ebukhoneni bami, mina engabeka isihlabathi saba ngumngcele wolwandle ngesimiso esiphakade, ukuze lungaleqi? Nakuba amagagasi alo eziphithizela, nokho awanqobi; nakuba ebhonga, nokho awakwazi ukuweqa. Kepha laba bantu banenhliziyo ehlubukayo nehlubukile; bahlubukile, bahamba. Futhi abasho enhliziyweni yabo ukuthi: Asesabe manje uJehova uNkulunkulu wethu, onika imvula, eyokuqala neyokugcina, ngesikhathi sayo; usigcinelela amasonto amisiwe okuvuna. Ububi benu buziphambanisile lezi zinto, nezono zenu zinibambele okuhle. Jeremiya 5:20–25.
Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.
UHezekeli ubakhomba labo ababonakalisa izimpawu ezifanekiselwa ukubona kodwa bengaqondi njengendlu evukelayo. Bayindlu evukelayo engeke iwubone umlando wezisekelo zayo, abayizintombi eziyiziwula, ezingaguqukile ngoba ziyenqaba umlayezo wengelosi yokuqala, okuwukuwenqaba konke, ngokuba uma ungawamukeli umlayezo wengelosi yokuqala, awunakuwamukela owesibili nowesithathu. Kulesi simo imvula yokugcina ibanjelwa kude nalezi zintombi ngesikhathi semvula yokugcina. Emva kokuba uJesu eselusingathile lolu phawu ekulandiseni Kwakhe, wase eqhubeka wabeka umfanekiso womhlwanyeli.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.
Kepha abusisiwe amehlo enu, ngoba ebona; nezindlebe zenu, ngoba zizwa. Ngokuba iqiniso ngithi kini, abaprofethi abaningi nabantu abalungileyo babefisa ukubona lezo zinto enizibonayo, kodwa abazibonanga; nokuzwa lezo zinto enizizwayo, kodwa abazizwanga. Ngakho-ke zwanini umfanekiso womhlwanyeli. Uma noma ubani ezwa izwi lombuso, engaliqondi, kufika omubi, akuhlwithe lokho okuhlwanyelwe enhliziyweni yakhe. Nguye lo owamukela imbewu eceleni kwendlela. Kepha owamukela imbewu ezindaweni ezinamadwala nguyena olizwayo izwi, alwamukele masinyane ngentokozo; nokho akanampande kuye, kodwa uhlala isikhashana; ngokuba lapho kuvela usizi noma ukuhlushwa ngenxa yezwi, masinyane uyakhubeka. Nalo owamukela imbewu phakathi kwameva nguyena olizwayo izwi; kodwa ukukhathalela kwaleli zwe nenkohliso yengcebo kuklinya izwi, bese engabi nazithelo. Kepha owamukela imbewu emhlabathini omuhle nguyena olizwayo izwi, aliqonde; naye uthela izithelo, akhiqize, omunye ikhulu, omunye amashumi ayisithupha, omunye amashumi amathathu. Wabeka kubo omunye umfanekiso, ethi: Umbuso wezulu ufaniswa nomuntu owahlwanyela imbewu enhle ensimini yakhe. Kepha abantu belele, kwafika isitha sakhe, sahlwanyela ukhula phakathi kukakolweni, sase sihamba. Kepha lapho izithombo sezihlume, seziveza izithelo, khona kwabonakala nokhula. Ngakho izinceku zomninindlu zafika, zathi kuye: Nkosi, awuhlwanyelanga yini imbewu enhle ensimini yakho na? Pho ivela kuphi khona leli khula? Wathi kuzo: Lokhu kwenziwe yisitha. Izinceku zathi kuye: Uyathanda yini ukuba sihambe siluqoqe? Kepha wathi: Qha; funa kuthi lapho niqoqa ukhula, nisiphule kanye nalo nokolweni. Kuyekeni kukhule kokubili ndawonye kuze kube sekunqotshweni; ngesikhathi sokuvuna ngiyakuthi kwabavuni: Qoqani kuqala ukhula, nilubophe izinyanda ukuze lushiswe; kodwa ukolweni niwubuthele esibayeni sami. Mathewu 13:16–30.
The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.
Iziwula ziyinsungulo, kanti abahlakaniphileyo bayikolweni. Emfanekisweni wezintombi eziyishumi, ukuba namafutha yikho okuveza umehluko phakathi kwezigaba zombili; futhi endabeni kakolweni nezingungulu kusekelwe ekutheni imbewu, eyilizwi, iyaqondwa yini. Ukukhulunywa kokuqala kukaMose ngesigaba esingeke sibone, ngakho-ke singaqondi, kubeka umlayezo okufanele uqondwe njengezibonakaliso nezimangaliso zomlando oyisisekelo. Inkomba yokugcina yesiprofetho ka-Ellen White mayelana nezakhi zobumpumputhe bendlu evukelayo iveza ukuthi amehlo abusisiwe ukubona lokho wonke amadoda alungileyo ayefisa ukukubona kwakungumlando wenhlangano kaMillerite.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Yonke imiyalezo eyanikezwa kusukela ngowe-1840 kuya kowe-1844 kumele yenziwe ibe namandla manje, ngoba baningi abantu asebelahlekelwe ukuqondisa kwabo. Leyo miyalezo kumele iye kuwo wonke amabandla.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.
“UKristu wathi, ‘Ayabusiswa amehlo enu, ngoba ebona; nezindlebe zenu, ngoba zizwa. Ngokuba ngiqinisile ngithi kini, Abaprofethi abaningi nabantu abalungileyo bafisa ukubona lezo zinto enizibonayo, kodwa abazibonanga; nokuzwa lezo zinto enizizwayo, kodwa abazizwanga’ [Mathewu 13:16, 17]. Ayabusiswa amehlo abona izinto ezabonwa ngowe-1843 nango-1844.” Manuscript Releases, umqulu 21, 436, 437.
Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.
UJesu uhlala ebonisa ukuphela ngesiqalo, futhi ukubhekisela kokuqala kulabo abanamehlo, kodwa abangaboni noma abaqondi, kanye nokubhekisela kokugcina kukhomba ukuthi umlando oyisisekelo wendlu ehlubukayo yilokho okungabonwa, ngakho-ke okwaliwayo, futhi ngaleyo ndlela kuvimbele abayiziwula ekuboneni imvula yangemuva. Umlando ka-1840–1844 wawufanekiselwa ukukhululwa kuka-Israyeli wasendulo ebugqilini baseGibhithe. Ukwehluleka kuka-Israyeli wasendulo ukudlula esigabeni sokuqala sokuvivinywa kwabafikisa eKadeshi, lapho bamukela khona umbiko wamanga wezinhloli eziyishumi futhi bakhetha induna entsha ukuba ibaholele babuyele eGibhithe. Eminyakeni engamashumi amane kamuva babuyiselwa eKadeshi, futhi uMose wehluleka ngokushaya iDwala okwesibili.
Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.
Nakuba uMose ehluleka, uJoshuwa waqhubeka nokubahola ebangenisa eZweni Lesithembiso. Isivivinyo sokugcina eKadeshi sasihambisana nokuvukela okukhulu, ngokuba uJesu uhlale ebonisa ukuphela ngesiqalo, futhi ukuvukela kwezinhloli eziyishumi eKadeshi ekuqaleni kweminyaka engamashumi amane, kanye nasekupheleni kweminyaka engamashumi amane, nakho kufanekisa ukuvukela okukhulu eKadeshi. Nokho, naphezu kokuvukela kukaMose eKadeshi, umbono wokungena eZweni Lesithembiso wawungasasabambezeleki.
In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.
Ekuhlubukeni kwango-1863, okwaholela ekuhlubukeni okwande kakhulu kwango-1888, okwabe sekuyaholela ekuhlubukeni okwande kakhulu kwango-1919, okwafinyelela esicongweni ekuhlubukeni kwango-1957, uJesu wabuyisela ubu-Adventisti baseLawodikeya eKadeshi. Wabuyisela bona emlandweni lapho ingelosi yesithathu yafika khona futhi yaqala inqubo yokuvivinywa eyagcina ibonakalise ukuhlubuka kwango-1863, kanye nokuxoshwa kokuzulazula ehlane laseLawodikeya. Ingelosi yesithathu yangena emlandweni wokugcina wobu-Adventisti baseLawodikeya ngoSepthemba 11, 2001, lapho ingelosi enamandla yesAmbulo isahluko 18, okuyiyona ngelosi yesithathu, yehla. Khona-ke yamemezela ukuthi iBabiloni liwile, njengoba kwakufanekiselwa ukudilizwa kombhoshongo kaNimrode, lapho imibhoshongo yaseDolobheni laseNew York idilizwa.
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.
“Isigijimi sengelosi yesithathu asiyikuqondwa; ukukhanya okuyakukhanyisela umhlaba ngenkazimulo yako kuyobizwa ngokuthi kungukukhanya kwamanga yilabo abenqaba ukuhamba enkazimulweni yako eqhubekela phambili.” Review and Herald, Meyi 27, 1890.
As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”
Njengakwa-Israyeli wasendulo, kunjalo naku-Israyeli wanamuhla. Isizukulwane esifakaza uSepthemba 11, 2001 siyisizukulwane sokugcina. UJesu wathi kuLuka isahluko samashumi amabili nanye ukuthi “lesi sizukulwane,” futhi wasichaza leso sizukulwane njengalabo abaphila ngesikhathi amazulu nomhlaba kudlula, okwenzeka ekuBuyeni kwesibili. Leso sizukulwane esiphila size sibone ukubuya kukaKristu siyobe sesiqaphele isibonakaliso esibafakazela ukuthi bayisizukulwane sokugcina. Siyokwazi futhi siqonde ukuthi yibo abaphila ngesikhathi “umphumela wawo wonke umbono” ungasabe “ulibaziseka.”
As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.
Ngenkathi uJesu esuka ethempelini kanye nabafundi, bamcela ukuba abachazele lokho ayekusho ngokuchaza kwakhe ukubhujiswa kwethempeli. Leyo ngxoxo yayimelela ingxoxo abafundi bakhe abayoba nayo esizukulwaneni sokugcina. Abafundi babefisa ukuqonda lokho ayekusho lapho efundise ngokuphindaphindiwe ukuthi ibandla lama-Adventist laseLawodikeya lizokhukhulwa ngumthetho weSonto osuzayo maduzane, njengoba abakhulekeli abakulo bekhafulelwa ngaphandle emlonyeni wakhe, futhi bengaseyibo labo abamkhulumelayo.
In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.
Ekuphenduleni abafundi, uJesu wachaza ukubhujiswa kweJerusalema kanye nomlando owalandela, kuze kuyofika ekupheleni kwezwe. Ngemva kokubeka obala umbono womlando kuze kube yivesi leshumi nesishiyagalolunye, wabe esekhuluma ngokubhujiswa kweJerusalema, ukubhujiswa okwakungase kwenzeke esiphambanweni, kodwa okwahlehliswa cishe iminyaka engamashumi amane ngomusa kaNkulunkulu nangokubekezela kwakhe okukhulu. Ekupheleni kwaleyo minyaka engamashumi amane kwakuyoba khona insali eyayiyophunyuka ekubhujisweni, kodwa kuphela uma yayisibonile isibonakaliso asesezinikile ngaleso sikhathi.
In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.
Ekuqaleni kuka-Israyeli wasendulo kwakukhona isikhathi seminyaka engamashumi amane, esaqala ngesahlulelo phezu kokuvukela kwezimpimpi eziyishumi, esahlehliselwa emuva iminyaka engamashumi amane ngenxa yokunxusela kukaMose. Ekupheleni kuka-Israyeli wasendulo kwakukhona isahlulelo phezu kokuvukela kwesiphambano, esahlehliselwa emuva iminyaka engamashumi amane ngenxa yokubekezela nokuhawukela kukaKristu. Kuzo zombili lezi zindaba zomlando kwakukhona insali eyaphunyuka. UJesu uhlale ebonakalisa ukuphela kwento ngokuqala kwento.
Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”
UJesu wakhuluma ngesibonakaliso esihambisana nokubhujiswa kweJerusalema, wasichaza ngokuthi “izinsuku zempindiselo.”
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.
“Nxa nibona iJerusalema izungezwe ngamabutho, yazini khona ukuthi incithakalo yayo isiseduze. Khona-ke abaseJudiya mababalekele ezintabeni; nalabo abaphakathi kwayo mabaphume; nalabo abasemaphandleni mabangeni kuyo. Ngokuba lezi ziyizinsuku zokuphindisela, ukuze kugcwaliseke konke okulotshiweyo.” Luka 21:20–22.
The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.
“usuku lokuphindisela” yizinhlupho eziyisikhombisa zokugcina, futhi ngenxa yalesi sizathu uDade White uhambelanisa ukubhujiswa kweJerusalema nokwahlulela kukaNkulunkulu kokuphoqelela ezinsukwini zokugcina.
Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.
Sondelani, nina zizwe, ukuze nizwe; lalelani, nina bantu: makulizwe umhlaba, nakho konke okukulo; izwe, nakho konke okuvela kulo. Ngokuba ulaka lweNkosi luphezu kwazo zonke izizwe, nokufutheka kwayo kuphezu kwawo wonke amabutho azo: iwabhubhise nya, iwanikele ekuhlatshweni. Nababuleweyo bawo bayakulahlwa, nephunga elibi lezidumbu zawo liyakwenyuka liphume kuzo, nezintaba ziyakuncibilika ngegazi lawo. Lonke ibutho lasezulwini liyakuhlakazwa, namazulu agoqwe ndawonye njengomqulu; lonke ibutho lawo liyakuwa, njengokuwiswa kweqabunga emvinini, nanjengomkhiwane owileyo emkhiwaneni. Ngokuba inkemba yami iyakucwiliswa ezulwini: bhekani, iyakwehlela phezu kwe-Idumiya, naphezu kwabantu besiqalekiso sami, ekwahlulelweni. Inkemba yeNkosi igcwele igazi, ikhuluphaliswe ngamafutha, nangegazi lamawundlu nelembuzi, nangamafutha ezinso zezinqama; ngokuba iNkosi inomhlatshelo eBhozira, nokuhlatshwa okukhulu ezweni lase-Idumiya. Nezinyathi ziyakwehla kanye nabo, namathole kanye nezinkunzi; nezwe labo liyakumanziswa ngegazi, nothuli lwabo lukhuluphaliswe ngamafutha. Ngokuba yilusuku lwempindiselo yeNkosi, nomnyaka wokubuyisela ngenxa yembango yaseSiyoni. U-Isaya 34:1–8.
Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”
UJesu wanikeza ukwethulwa Kwakhe kokuqala emphakathini eNazaretha, ezimemezela njengoMesiya. Lokho kwethulwa kwakulawulwa ngokwesiprofetho ngumthetho wokukhulunywa kokuqala. Ukufundwa Akukhethayo kwabonisa ukuthi umsebenzi Wakhe wawuhlanganisa ukumemezela “usuku lwempindiselo lweNkosi.” Okungukuthi, ngokuka-Isaya, futhi “ngumnyaka wezimpindiselo ngenxa yempikiswano yeZiyoni.”
It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.
KwakuseNazaretha lapho uKristu aqala khona inkonzo yaKhe yasobala futhi wazimemezela njengoMesiya. Kwaba yileso sikhathi lapho labo ababezwa amazwi aKhe, kodwa bengaqondi, bazama ukumubulala ngokumphonsa bevela entabeni. Ukuqala kwenkonzo yaKhe kwaphawulwa ngabantu bomuzi wakubo bezama ukumubulala, kanti ukuphela kwenkonzo yaKhe abantu baKhe bamubulala. Inkonzo yaKhe yayiwukuzazisa njengoMesiya, aba yikho lapho egcotshwa ekubhapathizweni kwaKhe. Ekubhapathizweni kwaKhe kwehla uphawu lobuNkulunkulu ukuze kuqinisekiswe ukugcwaliseka kwesiprofetho sokufika kukaMesiya. Ngo-Agasti 11, 1840 kwehla uphawu lobuNkulunkulu ukuze kuqinisekiswe isiprofetho somlayezo wokuhlolwa walowo mlando. Futhi ngoSepthemba 11, 2001 kwehla uphawu lobuNkulunkulu ukuze kuqinisekiswe umlayezo walowo mlando owawubikezelwe, okuwumyalezo wemvula yokugcina.
“After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.
“Ngemva kokusebenza izinsuku ezimbili namaSamariya, uJesu wabashiya ukuze aqhubeke nohambo lwakhe oluya eGalile. Akazange abambezeleke eNazaretha, lapho ayichitha khona intsha yakhe kanye nobudala bakhe bokuqala bobudoda. Ukwamukelwa kwakhe esinagogeni lapho, ngesikhathi ezimemezela njengoGcotshiwe, kwakungathandeki kakhulu kangangokuba wanquma ukufuna amasimu athela kakhulu, ukushumayela ezindlebeni ezazizolalela, nasezinhliziyweni ezazizokwamukela isigijimi sakhe. Wamemezela kubafundi bakhe ukuthi umprofethi akanadumo ezweni lakubo. Lesi sisho siveza lokho kunqikaza kwemvelo abantu abaningi abanako ukuvuma noma yikuphi ukukhula okumangalisayo nokufanele ukubongwa komunye oye waphila ngokungazigqaji phakathi kwabo, futhi abamaziyo eduze kusukela ebuntwaneni. Ngesikhathi esifanayo, labo bantu abafanayo bangase bathatheke ngokweqile ngenxa kwezisho zokuziphakamisa zomfokazi nezomuntu ongumzuli.” The Spirit of Prophecy, volume 2, 151.
In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.
KuLuka isahluko samashumi amabili nanye, uKristu ukhomba abayizinkulungwane eziyikhulu namashumi amane nane, isizukulwane sokugcina esingafi. Lokhu ukwenza ngokwethula umlando owaqala ngokuhambela kwakhe kokugcina lokho okwakukade kuyindlu kaYise, kodwa okwase sekuyindlu yamaJuda. Endabeni yalowo mlando uJesu aqala ukuwethula wafinyelela lapho iJerusalema, nethempeli abafundi ababefuna ukwazi ngalo, kwakuzobhujiswa khona (70 AD). Wachaza lokho kubhujiswa njengezinsuku zokuphindisela, okwakuyingxenye yesimemezelo sakhe sokuqala senkonzo yakhe. “Izinsuku zokuphindisela” zazingamele kuphela ukubhujiswa kweJerusalema ngonyaka ka-70, kodwa futhi nesikhathi solaka lukaNkulunkulu njengoba lumelwe ezinhlekeleleni eziyisikhombisa zokugcina.
For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.
Ngokuba lolu usuku lweNkosi uJehova wamabandla, usuku lwempindiselo, ukuze aziphindisele ezitheni zakhe; nenkemba iyakudla, isuthe, idakwe yigazi lazo; ngokuba iNkosi uJehova wamabandla inomhlatshelo ezweni lasenyakatho ngasemfuleni i-Ewufrathe. Jeremiya 46:10.
The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.
“Usuku lokuphindisela” phezu kweBabiloni, olumeleke “ngomhlatshelo ezweni lasenyakatho ngasemfuleni i-Ewufrathe,” luqala ngomthetho weSonto osuzofika maduzane.
Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.
Ngenxa yolaka lweNkosi alisayikuhlalwa muntu, kodwa liyakuba yincithakalo ngokupheleleyo; yilowo nalowo odlula ngaseBhabhiloni uyakwethuka, ahlengezele ngenxa yazo zonke izinhlupho zalo. Zihleleni ukumelana neBhabhiloni nxazonke; nonke enigotsha umnsalo, lidubuleni, ningagodli misho: ngokuba sonile eNkosini. Memenyezeleni nxazonke; selinikele isandla salo; izisekelo zalo ziwile, izindonga zalo zidiliziwe; ngokuba lokhu kuyimpindiselo yeNkosi; ziphindiseleni kulo; njengoba lenzile, yenzani kulo. Nqumani umhlwanyeli eBhabhiloni, naye ophethe isikela ngesikhathi sokuvuna; ngenxa yokwesaba inkemba ecindezelayo bayakuphendukela, yilowo nalowo kubantu bakhe, babaleke, yilowo nalowo ezweni lakhe. U-Israyeli uyimvu ehlakazekileyo; izingonyama zimxoshile; kuqala inkosi yase-Asiriya imdlile; ekugcineni lo Nebukhadinezari inkosi yaseBhabhiloni imphule amathambo. Ngakho usho kanje uJehova Sebawoti, uNkulunkulu ka-Israyeli: Bheka, ngiyakumjezisa inkosi yaseBhabhiloni nezwe layo, njengalokho ngamjezisa inkosi yase-Asiriya. Ngiyakubuyisela futhi u-Israyeli endaweni yakhe yokuhlala, adle eKarmeli naseBashani, nomphefumulo wakhe waneliseke entabeni yakwa-Efrayimi naseGileyadi. Ngalezo zinsuku, nangaleso sikhathi, usho uJehova, ububi buka-Israyeli buyakufunwa, bube bungasekho; nezono zakwaJuda, zingafunyanwa; ngokuba ngiyabathethelela labo engibagcinayo. Khuphukela ezweni laseMerathayimi, yebo, ulwe nalo, nabakhileyo ePekodi; chitha, ubabhubhise ngokupheleleyo emva kwabo, usho uJehova, wenze ngokukho konke engikuyalile. Kuzwakala umsindo wempi ezweni, nowokubhujiswa okukhulu. Isando somhlaba wonke sinqunywe kanjani, sephukile kanjani! IBhabhiloni selibe yincithakalo kanjani phakathi kwezizwe! Ngikubekele ugibe, nawe ubanjiwe, Bhabhiloni, ungazi lutho; utholakele, wabanjwa futhi, ngokuba ulwile neNkosi. INkosi ivule isikhali sayo, yakhipha izikhali zolaka lwayo; ngokuba lo ngumsebenzi weNkosi uJehova Sebawoti ezweni lamaKhaledi. Zani kulo nisuka emngceleni wokugcina, nivule izinqolobane zalo; liqoqeni libe yizindunduma, nilibhubhise ngokupheleleyo; makungasali lutho kulo. Bulalani zonke izinkunzi zalo; maziye ekuhlatshweni; maye kuzo! ngokuba usuku lwazo selufikile, isikhathi sokuhanjelwa kwazo. Izwi lababalekayo nabaphunyukayo ezweni laseBhabhiloni, lokumemezela eSiyoni impindiselo yeNkosi uNkulunkulu wethu, impindiselo yethempeli layo. Bizelani ndawonye abacibisheli ukumelana neBhabhiloni; nonke enigotsha umnsalo, misani ngasekamu nxazonke kwalo; makungaphunyuki noyedwa kulo; niliphindisele ngokomsebenzi walo; njengakho konke elikwenzileyo, yenzani kulo; ngokuba lizikhukhumezile limelene neNkosi, limelene noNgcwele ka-Israyeli. Jeremiya 50:13–29.
The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.
Ukubhujiswa kweJerusalema ngonyaka ka-70 AD kumele isahlulelo esisebenzayo sesifebe saseBhabhiloni, esiqala emthethweni weSonto osondelayo e-United States. UJesu wayekwazi ukuthi wayehlonza unyaka ka-70 AD njengomthetho weSonto osondelayo, ngoba ungumbhali weZwi laKhe, futhi unguZwi. Kubalulekile ukuqaphela isimo sesiprofetho uJesu asibeka kuLuka isahluko samashumi amabili nanye, ukuze kuqondwe ukuthi yisiphi isibonakaliso esiveza ukuthi isizukulwane sokugcina sesifikile.
We will continue this study in the next article.
Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.
“Ukuza kukaKristu kuyokwenzeka esikhathini esimnyama kakhulu emlandweni waleli zwe. Izinsuku zikaNowa nezikaLoti ziveza isimo sezwe ngaphambi nje kokuza kweNdodana yomuntu. ImiBhalo, ibhekise phambili kulesi sikhathi, imemezela ukuthi uSathane uyosebenza ngawo wonke amandla nangakho ‘konke ukukhohlisa kokungalungi.’ 2 Thesalonika 2:9, 10. Ukusebenza kwakhe kwembulwa ngokucacile ubumnyama obanda ngokushesha, amaphutha amaningi, izihlubuki, nezinkohliso zalezi zinsuku zokugcina. Akusikho kuphela ukuthi uSathane uthumba izwe alenze isigqila, kodwa nezikhohliso zakhe zifaka imvubelo emabandleni ethu eNkosi uJesu Kristu azibiza ngokuthi awayo. Ukuhlubuka okukhulu kuyokhula kube ngubumnyama obujule njengaphakathi kwamabili. Kubantu bakaNkulunkulu kuyoba ubusuku bokulingwa, ubusuku bokukhala, ubusuku bokushushiswa ngenxa yeqiniso. Kodwa kulobo busuku bobumnyama ukukhanya kukaNkulunkulu kuyokhanya.”
“He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.
“Wenza ‘ukukhanya kukhanye kuphume ebumnyameni.’ 2 Korinte 4:6. Ngenkathi ‘umhlaba wawungenasimo, ungenalutho; futhi ubumnyama babuphezu kobuso botwa,’ ‘uMoya kaNkulunkulu wahamba phezu kobuso bamanzi. UNkulunkulu wayesethi: Makube khona ukukhanya: kwase kuba khona ukukhanya.’ UGenesise 1:2, 3. Kanjalo nasebusuku bobumnyama bokomoya, izwi likaNkulunkulu liyaphuma lithi, ‘Makube khona ukukhanya.’ Kubantu Bakhe uthi, ‘Sukuma, ukhanye; ngokuba ukukhanya kwakho sekufikile, nenkazimulo kaJehova ikuphumele.’ U-Isaya 60:1.
“‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.
“‘Bhekani,’ kusho uMbhalo, ‘ubumnyama buyakumboza umhlaba, nesigayegaye sobumnyama abantu; kepha uJehova uyakuphakama phezu kwakho, nenkazimulo yaKhe iyakubonakala phezu kwakho.’ Ivesi 2. UKristu, ukukhazimula kwenkazimulo kaYise, weza emhlabeni njengokukhanya kwawo. Weza ukuzomela uNkulunkulu kubantu, futhi ngaye kulotshiwe ukuthi wagcotshwa ‘ngoMoya oNgcwele nangamandla,’ futhi ‘wahambahamba enza okuhle.’ Izenzo 10:38. ESinagogeni laseNazaretha wathi, ‘UMoya weNkosi uphezu kwaMi, ngokuba Ingigcobile ukuba ngishumayele ivangeli kwabampofu; Ingithumile ukuba ngiphulukise abanenhliziyo ezaphukileyo, ngimemezele ukukhululwa kwabathunjiweyo, nokubuyiselwa kokubona kwabimpumputhe, ngikhulule abacindezelweyo, ngimemezele umnyaka owamukelekayo weNkosi.’ Luka 4:18, 19. Lokhu kwakungumsebenzi awathuma abafundi baKhe ukuba bawenze. ‘Nina ningukukhanya kwezwe,’ kusho Yena. ‘Ukukhanya kwenu makukhanye kanjalo phambi kwabantu, ukuze babone imisebenzi yenu emihle, bakhazimulise uYihlo osezulwini.’ Mathewu 5:14, 16.” Abaprofethi naMakhosi, 217, 218.