Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”

UMose no-Eliya bayizifanekiselo zesiprofetho ezingaqondwa, ngokwengqikithi, ngayinye yazo njengesifanekiselo esisodwa, noma futhi ziqondwe njengesifanekiselo esihlanganisa bobabili abaprofethi. Ngobufakazi bababili into iyamiswa, futhi kuSambulo isahluko seshumi nanye uMose no-Eliya bamele ofakazi ababili beTestamente Elidala neleTestamente Elisha. ENtabeni yoKuguqulwa Isimo, emele ukuBuya Kwesibili kukaKristu, isifanekiselo esimbili simelela kokubili abayizinkulungwane eziyikhulu namashumi amane nane (u-Eliya) kanye nabafela ukholo (uMose) besikhathi sobunzima bomthetho weSonto. Ndawonye njengesifanekiselo, emhumeni waseHorebe, bamele abantu bakaNkulunkulu ekupheleni kwezwe “abezwayo,” “abafundayo” nabagcinayo umyalezo oyisAmbulo sesimilo sikaNkulunkulu esiqukethe amandla okuguqula umLaodikeya abe ngumFiladelfiya. Maduzane, (maduzane kakhulu) kuzofika isikhathi lapho kuyobe kungasenakwenzeka khona ukuba ama-Adventist ayiziwula aseLawodikeya azuze “amafutha” adingekayo ukuze aphendule ngokufanele esililweni esithi, “Bhekani, uMyeni uyeza.”

And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.

UMose wathi kuJehova: “Bheka, wena uthi kimi: Khuphula lesi sizwe; kepha awungazisanga ukuthi ngubani oyakuthuma nami. Kanti usho ukuthi: Ngikwazi ngegama, futhi uthole nomusa emehlweni ami. Manje-ke, ngiyakuncenga, uma ngitholile umusa emehlweni akho, ngibonise indlela yakho manje, ukuze ngikwazi, ukuze ngithole umusa emehlweni akho; futhi cabanga ukuthi lesi sizwe singabantu bakho.” Wayesethi: “Ubukhona bami buyakuhamba nawe, futhi ngiyakukunika ukuphumula.” Wayesethi kuye: “Uma ubukhona bakho bungahambi nami, ungasikhuphuli sisuke lapha. Ngokuba kuyokwaziwa kanjani lapha ukuthi mina nabantu bakho sitholile umusa emehlweni akho? Akusikho yini ngokuba wena uhamba nathi na? Kanjalo siyakwahlukaniswa, mina nabantu bakho, kubo bonke abantu abasemhlabeni wonke.” UJehova wayesethi kuMose: “Naleyo nto oyikhulumileyo ngiyakuyenza futhi; ngokuba utholile umusa emehlweni ami, futhi ngikwazi ngegama.” Wayesethi: “Ngiyakuncenga, ngibonise inkazimulo yakho.” Wayesethi: “Ngiyakudlulisa bonke ubuhle bami phambi kwakho, futhi ngiyakumemezela igama likaJehova phambi kwakho; ngibe nomusa kulowo engiyakuba nomusa kuye, futhi ngibonise isihe kulowo engiyakubonisa isihe kuye.” Wayesethi: “Awunakubona ubuso bami; ngokuba akakho umuntu ongangibona aphile.” UJehova wayesethi: “Bheka, kukhona indawo eduze kwami, futhi uyakuma phezu kwedwala; kuyakuthi, lapho inkazimulo yami idlula, ngiyakukubeka emfantwini wedwala, ngikufihle ngesandla sami ngize ngidlule; bese ngiyasusa isandla sami, wena ubone izingxenye zami ezingemuva; kepha ubuso bami abuyikubonwa.” UJehova wayesethi kuMose: “Zibazele amatshe amabili afana nawokuqala; ngibhale phezu kwala matshe amazwi ayekulawo matshe okuqala, owawaphula. Futhi ulungele ekuseni, ukhuphuke ekuseni uye eNtabeni iSinayi, uziveze kimi khona esiqongweni sentaba. Akungabikho muntu okhuphuka nawe, futhi makungabonakali muntu kuyo yonke intaba; futhi makungadli imihlambi yezimvu noma yezinkomo phambi kwaleyo ntaba.” Wabaza amatshe amabili afana nawokuqala; uMose wase evuka ekuseni kakhulu, wenyukela eNtabeni iSinayi, njengoba uJehova ayemyalile, ephethe esandleni sakhe lawo matshe amabili. UJehova wehlela efwini, wema naye khona lapho, wamemezela igama likaJehova. UJehova wadlula phambi kwakhe, wamemezela wathi: “UJehova, uJehova uNkulunkulu, onesihe nomusa, ophuza ukuthukuthela, ovame ubuhle neqiniso, ogcina umusa ezinkulungwaneni, othethelela ububi nesiphambeko nesono, kepha ongasoze amkhulule onecala; ojezisela abantwana nobantwana babantwana ububi bobaba, kuze kube sesizukulwaneni sesithathu nasesesine.” UMose washesha, wakhothamisa ikhanda lakhe emhlabathini, wakhonza. Wayesethi: “Uma manje ngitholile umusa emehlweni akho, Nkosi, mangihambe phakathi kwethu, ngiyakuncenga iNkosi yami; ngokuba bangabantu abanenkani; usithethelele ububi bethu nesono sethu, usithathe sibe yifa lakho.” Wayesethi: “Bheka, ngenza isivumelwano: phambi kwabo bonke abantu bakho ngiyakwenza izimangaliso ezingakaze zenziwe emhlabeni wonke, noma kunoma yisiphi isizwe; bonke abantu ophakathi kwabo uyakubona umsebenzi kaJehova; ngokuba kuyinto eyesabekayo engiyakuyenza kuwe.” Eksodusi 33:12–34:10.

Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”

UMose umelela abantu bakaNkulunkulu ekupheleni kwezwe. Yibo labo okuthi, “ezinsukwini zokugcina” zokwahlulela okuphenyayo, bacele uNkulunkulu ukuba ababonise “indlela” yaKhe, “ukuze” bazi uNkulunkulu, bese, ekuphenduleni, bamukele impendulo evela kuNkulunkulu ehlanganisa isithembiso sokuthi “ubukhona” baKhe “buyakuhamba nabo,” nokuthi uNkulunkulu uyobanika labo bantu “ukuphumula.”

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Isho kanje iNkosi: Yimani ezindleleni, nibheke, nibuze ngezindlela zasendulo, nithi, Ikuphi indlela enhle na? nihambe ngayo, khona niyakufumana ukuphumula kwemiphefumulo yenu. Kepha bathi: Asiyikuhamba ngayo. Futhi ngamisa abalindi phezu kwenu, ngathi: Lalelani izwi lecilongo. Kepha bathi: Asiyikulalela. Jeremiya 6:16, 17.

Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.

UJEREMIYA ukhomba isigaba esenqaba “ukubona” nokulalela, ngakho-ke esingakwamukeli “ukuphumula” okwathenjiswa labo abafuna “indlela enhle” futhi “bahambe kuyo.” Lokho kuphumula kuchazwa ngu-Isaya ngokuthi “ukuqabuleka.”

Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

Uyofundisa bani ulwazi na? Uyokwenza bani aqonde imfundiso? Labo abalunyuliweyo ebisini, nabasuswayo emabeleni. Ngokuba isimiso siyakuba phezu kwesimiso, isimiso phezu kwesimiso; umugqa phezu komugqa, umugqa phezu komugqa; lapha okuncane, nalapho okuncane; ngokuba uyakukhuluma kulaba bantu ngezindebe ezigingqikayo nangolunye ulimi. Labo ayethe kubo: Lokhu ngukuphumula eningaphumuza ngakho okhatheleyo; nalokhu ngukuvuselelwa; kepha kabavumanga ukuzwa. Kodwa izwi likaJehova laba kubo isimiso phezu kwesimiso, isimiso phezu kwesimiso; umugqa phezu komugqa, umugqa phezu komugqa; lapha okuncane, nalapho okuncane; ukuze bahambe, bawe bahlehle, baphulwe, babanjwe ogibeni, bathathwe. U-Isaya 28:9–13.

The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.

“Ukuphumula” kanye “nokuqabuleka” kumela imvula yasemuva ethululwa ngesikhathi sokumenyezelwa komlayezo wokugcina wesixwayiso.

“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

“Ngakhonjiswa isikhathi lapho umlayezo wengilosi yesithathu wawusufika ekupheleni. Amandla kaNkulunkulu ayephezu kwabantu baKhe; base bewufezile umsebenzi wabo futhi babelungiselwe ihora lokuvivinywa elaliphambi kwabo. Babemukele imvula yokugcina, noma ukuvuselelwa okuvela ebukhoneni beNkosi, futhi ubufakazi obuphilayo base buvusiwe. Isixwayiso sokugcina esikhulu sasizwakele yonke indawo, futhi sase sishukumise futhi sathukuthelisa abakhileyo emhlabeni ababengafuni ukwamukela umlayezo.” Early Writings, 279.

The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.

Isithembiso “sokuphumula” noma “sokuvuselelwa” okuyi-“mvula yokugcina,” sifaka phakathi isithembiso esanikezwa uMose emgedeni sokuthi “ubukhona” bukaNkulunkulu buyakuhamba nabantu baKhe.

“The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)

“Umsebenzi uyofana nowangosuku lwePhentekoste. Njengoba ‘imvula yokuqala’ yanikezwa, ekuthululweni kukaMoya oNgcwele ekuqaleni kwevangeli, ukuze kuhlume imbewu eyigugu, kanjalo ‘imvula yokugcina’ iyakunikwa ekupheleni kwalo, ukuze kuvuthwe isivuno. ‘Khona siyakukwazi, uma siqhubeka ukumazi uJehova; ukuphuma kwakhe kumisiwe njengokusa; futhi uyakuza kithi njengemvula, njengemvula yokugcina neyokuqala emhlabeni.’ (Hosea 6:3.) ‘Jabulani-ke nina bantwana baseZiyoni, nethabe kuJehova uNkulunkulu wenu; ngokuba uninike imvula yokuqala ngesilinganiso, futhi uyakunehlisela imvula, imvula yokuqala, nemvula yokugcina.’ (Joel 2:23.) ‘Ezinsukwini zokugcina, kusho uNkulunkulu, ngiyakuthulula uMoya wami phezu kwayo yonke inyama.’ ‘Kuyakuthi wonke oyakubiza igama leNkosi asindiswe.’ (Acts 2:17, 21.) Umsebenzi omkhulu wevangeli awumelwe uphele ngokubonakaliswa okuncane kwamandla kaNkulunkulu kunalokho okwawuphawula ekuqaleni kwawo. Iziprofetho ezagcwaliseka ekuthululweni kwemvula yokuqala ekuqaleni kwevangeli, ziyophinde zigcwaliseke emvuleni yokugcina ekupheleni kwalo. Nazi ‘izikhathi zokuvuselelwa’ umphostoli uPetru ayebheke phambili kuzo lapho ethi, ‘Ngakho-ke phendukani, niguquke, ukuze izono zenu zesulwe [ekwahlulelweni kophenyo], lapho izikhathi zokuvuselelwa ziyofika zivela ebukhoneni beNkosi; futhi iyakuthuma uJesu.’ (Acts 3:19–20.)”

“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

“Izinceku zikaNkulunkulu, ubuso bazo bukhanyiswe futhi bukhazimula ngokuzinikezela okungcwele, ziyophuthuma zisuka endaweni ziye kwenye ukuze zimemezele umlayezo ovela eZulwini. Ngezwi lezinkulungwane, emhlabeni wonke, isixwayiso siyakunikwa. Izimangaliso ziyakwenziwa, abagulayo bayakuphiliswa, futhi izibonakaliso nezimangaliso ziyakulandela abakholwayo. NoSathane uyasebenza ngezibonakaliso zamanga, aze ehlise nomlilo uvela ezulwini phambi kwabantu. (IsAmbulo 13:13.) Ngaleyo ndlela abakhileyo emhlabeni bayakwenziwa bathathe uhlangothi lwabo.” The Great Controversy, 611, 612.

The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.

Ukuthululwa kukaMoya oNgcwele ezinsukwini zokugcina kufanekisiwe ngokuthululwa kukaMoya oNgcwele ekuqaleni kokumenyezelwa kwevangeli. “Izwi leNkosi kubo” abangeke bezwe lokho uMoya akushoyo emabandleni, kwakuyisimiso sesiprofetho sokwenezela umugqa owodwa womlando wesiprofetho komunye umugqa womlando wesiprofetho ukuze kubonakaliswe ukuphela kwezwe. Akulona olunye uhlobo ngaphandle kwesimiso sokuthi ukuphela kwento kubonakaliswa ngesiqalo sento. Umthetho wesiprofetho wenqatshwa ngabantu abayiziwula bama-Adventist oSuku lwesiKhombisa baseLawodikeya. Lapho wamukelwa, uNkulunkulu angakwazi “ukufundisa ulwazi,” uDaniyeli alukhombisa njengolwandayo ngesikhathi sokuphela, futhi lolo lwazi olufanayo uHoseya athi abantu bakaNkulunkulu bayabhujiswa ngenxa yokwenqaba kwabo lona. Isigaba esiku-Isaya nakuJeremiya esenqaba ukuzwa noma ukubona, senqaba “ukuqabuleka,” okuyikho “ukuphumula” uNkulunkulu athembisa ukukunika abantu baKhe “bezinsuku zokugcina” ukuze bakwazi ukuhamba ngokuphepha phakathi kwenhlekelele ekupheleni kwezinsuku.

The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.

“Igama leNkosi” (isimilo) uNkulunkulu alishumayeza uMose laliyilokhu ukuthi “iNkosi uNkulunkulu” “inomusa nesihawu, iyabekezela, inothile ngobuhle nangeqiniso.” Isimilo saKhe siwumusa neqiniso. Iqiniso elimele isimilo saKhe lihlotshaniswa njalo nomusa waKhe, ngoba akekho umuntu oyoqonda iqiniso laKhe, ngaphandle kokuba uNkulunkulu aqale abonakalise umusa waKhe kubo, ngokuba bonke bonile, basilela enkazimulweni (esimilweni) sikaNkulunkulu. Iqiniso lokuthi uJesu Kristu ungu-Alfa no-Omega liyaqashelwa futhi ligcinwe yilabo uNkulunkulu abathethelele iziphambeko zabo nesono sabo. Lokho kuthethelelwa kwenzeka ezigcawini zokugcina zokwahlulela kophenyo. Labo abonakalisa kubo umusa waKhe, ngaleyo ndlela ethethelela izono zabo, ubathatha babe yifa laKhe, angene esivumelwaneni nabo.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

“Ezinsukwini zokugcina zomlando walomhlaba, isivumelwano sikaNkulunkulu nabantu bakhe abagcina imiyalo yakhe siyakuvuselelwa.” Review and Herald, February 26, 1914.

All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”

Bonke abaprofethi, kuhlanganisa noMose, bakhomba izinsuku zokugcina zokwahlulela kophenyo lapho uNkulunkulu evuselela isivumelwano saKhe nalabo abahlonzwa njengabayizinkulungwane eziyikhulu namashumi amane nane. Futhi lapho leso sivumelwano sesimisiwe, uNkulunkulu “uyakwenza izimangaliso ezingakaze zenziwe emhlabeni wonke, noma esizweni nasinye; futhi bonke abantu ophakathi kwabo okhona bayakubona umsebenzi weNkosi; ngokuba kuyinto eyesabekayo engiyakuyenza ngawe.”

Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.

Okuhlangenwe nakho kukaMose emhumeni eNtabeni iHorebe, eyaziwa futhi ngokuthi iNtaba iSinayi, kwabekwa ngaphakathi komongo womzabalazo kaMose nabantu bakaNkulunkulu. Umzabalazo wakhe wawungowokufeza umsebenzi uNkulunkulu ayemnike wona. UMose wayesemzabalazweni ophathelene nomyalezo kaNkulunkulu ezweni. Ngaphambi nje kokuba iNkosi ibonakalise inkazimulo yayo kuMose, sithola uMose esebenzisa umqondo wokucabanga phambi kweNkosi, ephakamisa ukuthi uma iNkosi ibhubhisa abavukeli ababesanda kudansa bezungeze ithole legolide lika-Aroni, ukubhujiswa kwalabo bavukeli kwakuyobhidliza umyalezo owawukhomba amandla kaNkulunkulu.

And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.

INkosi yasisithi kuMose: “Ngibabonile laba bantu, bheka, bangabantu abantamo zilukhuni. Ngakho-ke manje ngiyeke, ukuze ulaka lwami lubavuthele, ngibaqede; khona ngiyakwenza wena ube yisizwe esikhulu.” UMose wayesencenga iNkosi uNkulunkulu wakhe, wathi: “Nkosi, ulaka lwakho luvuthelani phezu kwabantu bakho, owabakhipha ezweni laseGibhithe ngamandla amakhulu nangengalo enamandla na? Kungani abaseGibhithe beyokhuluma bathi, Wabakhiphela okubi, ukuze ababulalele ezintabeni, abaqede ebusweni bomhlaba? Phenduka olakeni lwakho oluvuthayo, uzisole ngalobu bubi obubhekiswe kubantu bakho. Khumbula u-Abrahama, no-Isaka, no-Israyeli, izinceku zakho, owafunga kubo ngawe uqobo, wathi kubo, Ngiyakwandise inzalo yenu ibe njengezinkanyezi zasezulwini, naleli zwe lonke engikhulume ngalo ngiyolinika inzalo yenu, balidle ifa kuze kube phakade.” INkosi yazisola ngalobu bubi eyayicabanga ukubenza kubantu bayo. Eksodusi 32:9–14.

Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.

Okuhlangenwe nakho kukaMose emhumeni kuhlanganisa umlayezo uMose ayemiselwe ukuwethula emhlabeni. Ubufakazi beNkosi idlula ngakuMose futhi imemezela isimilo saYo bubekwe ngaphakathi komongo womlayezo wangaphakathi omayelana nabantu bakaNkulunkulu abavukelayo (baseLawodikeya), kanti umongo wokuhlangenwe nakho kuka-Eliya emhumeni wabekwa phakathi komzabalazo wakhe noJezebeli, noma ubunye obuthathu be-United States, ubuPapa, neZizwe Ezihlangene. Omunye umele umlayezo wangaphakathi webandla, omunye umlayezo wangaphandle womhlaba, kodwa ofakazi ababili, uMose no-Eliya, basemhumeni munye waseHorebe, futhi bobabili bamelwe emhumeni ekupheleni komhlaba.

And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.

UAhabi wamtshela uJezebeli konke u-Eliya ayekwenzile, kanye nokuthi wayebabulale kanjani bonke abaprofethi ngenkemba. Khona-ke uJezebeli wathuma isithunywa ku-Eliya, wathi: Onkulunkulu mabangenze njalo, bengeze futhi, uma ngingalenzi kusasa ngaleli hora ukuphila kwakho kube njengokuphila komunye wabo. Kwathi lapho ekubona lokho, wasuka wahamba ngenxa yokulondoloza ukuphila kwakhe, wafika eBheri-sheba, elingelakwaJuda, wamshiya khona inceku yakhe. Kepha yena wahamba usuku olulodwa oluya ehlane, wafika wahlala phansi ngaphansi komtholo; wazicelela ukuba afe, wathi: Kwanele; manje, Jehova, susa ukuphila kwami; ngokuba angingcono kunawobaba. Kwathi elele, elala ubuthongo ngaphansi komtholo, bheka, ingelosi yamthinta, yathi kuye: Vuka udle. Wayesebuka, bheka, kwakukhona ikhekhe elibhakwe emalahleni nembiza yamanzi ngasekhanda lakhe. Wadla, waphuza, wabuye walala phansi. Ingelosi kaJehova yabuya ngokwesibili, yamthinta, yathi: Vuka udle, ngokuba uhambo lukhulu kakhulu kuwe. Wasuka-ke wadla, waphuza, wahamba ngamandla alokho kudla izinsuku ezingamashumi amane nobusuku obungamashumi amane waya eHorebe, intaba kaNkulunkulu. Wafika khona emhumeni, walala khona; bheka, izwi likaJehova lafika kuye, lathi kuye: Wenzani lapha, Eliya? Wathi: Ngibe nokushisekela okukhulu ngoJehova, uNkulunkulu wamabandla; ngokuba abantwana bakwa-Israyeli basishiyile isivumelwano sakho, badilizile ama-altare akho, bababulala abaprofethi bakho ngenkemba; mina, mina ngedwa, ngisele; futhi bafuna ukuphila kwami ukuba bakususe. Wayesethi: Phuma, ume entabeni phambi kukaJehova. Bheka, uJehova wadlula, kwaba khona umoya omkhulu onamandla owaqhekeza izintaba, waphihliza amadwala phambi kukaJehova; kepha uJehova wayengekho emoyeni. Emva komoya kwaba khona ukuzamazama komhlaba; kepha uJehova wayengekho ekuzamazameni komhlaba. Emva kokuzamazama komhlaba kwaba khona umlilo; kepha uJehova wayengekho emlilweni. Emva komlilo kwaba khona izwi eliphansi nelincane. Kwathi lapho u-Eliya elizwa, wazisonga ubuso bakhe ngengubo yakhe, waphuma, wema emnyango womhume. Bheka, kweza izwi kuye, lathi: Wenzani lapha, Eliya? Wathi: Ngibe nokushisekela okukhulu ngoJehova, uNkulunkulu wamabandla; ngokuba abantwana bakwa-Israyeli basishiyile isivumelwano sakho, badilizile ama-altare akho, bababulala abaprofethi bakho ngenkemba; mina, mina ngedwa, ngisele; futhi bafuna ukuphila kwami ukuba bakususe. UJehova wayesethi kuye: Hamba, ubuyele endleleni yakho uye ehlane laseDamaseku; kuthi lapho usufikile, ugcobe uHazayeli abe yinkosi phezu kweSiriya; noJehu indodana kaNimishi uyakumgcoba abe yinkosi phezu kuka-Israyeli; no-Elisha indodana kaShafati wase-Abela-mehola uyakumgcoba abe ngumprofethi esikhundleni sakho. Kuyakuthi-ke, osindayo enkembeni kaHazayeli abulawe nguJehu; nosindayo enkembeni kaJehu abulawe ngu-Elisha. Kepha ngizishiyele abayizinkulungwane eziyisikhombisa kwa-Israyeli, wonke amadolo angakhothamanga kuBhali, nayo yonke imilomo engamange. 1 AmaKhosi 19:1–18.

Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.

Isipiliyoni sika-Eliya simelela ukudangala komprofethi ngomlayezo kanye nomthelela awubona sengathi umyalezo wakhe nomsebenzi wakhe kuwenzile. UMose wayevikela umlayezo kaNkulunkulu owawumenyezelwe, kanti u-Eliya wayesewudedele lowo mlayezo. Kungumlayezo ofanayo, ngaphandle kokuthi omunye ungowangaphakathi mayelana nebandla, kanti omunye ungowangaphandle kwebandla. Nokho ngokwesiprofetho, behlangene bobabili babonakalisa umlayezo ophindwe kabili weSambulo ishumi nesishiyagalombili. Engidinga ukukugcizelela ngawo wonke amaqiniso ahlobene nesipiliyoni ukuthi ezinsukwini zokugcina ukudangala okuvezwayo kunoma yiliphi icala kumayelana nomlayezo kanye nomthelela wawo.

Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.

UMose no-Eliya bobabili bamele labo “abezwayo” nab “abonayo” “izwi” eliyi “izwi leNkosi.” Lelo “zwi” limelela isimilo saKhe somusa neqiniso. Nomhubi weHubo ucela futhi ukuboniswa umusa kaNkulunkulu, oyisimilo saKhe. Ukuze abone “umusa” waKhe, umHubi wethembisa “ukuzwa” lokho uMoya akushoyo emabandleni.

To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.

Kumqondisi wokuhlabelela omkhulu, iHubo labantwana bakaKora. Jehova, ubonise umusa ezweni lakho; ukubuyisile ukuthunjwa kukaJakobe. Uthethelele ububi babantu bakho, wasibekela sonke isono sabo. Sela. Ususile lonke ulaka lwakho; ubuyile ekushiseni kwentukuthelo yakho. Sibuyise, Nkulunkulu wensindiso yethu, wenze ulaka lwakho kithi luphele. Uyakusithukuthelela kuze kube phakade na? Uyakwelulela intukuthelo yakho kuzo zonke izizukulwane na? Awuyikusivuselela futhi yini, ukuze abantu bakho bathokoze ngawe? Sibonise umusa wakho, Jehova, usinike insindiso yakho. Ngizolalela lokho uNkulunkulu uJehova ayakukukhuluma; ngokuba uyakukhuluma ukuthula kubantu bakhe nakwabangcwele bakhe; kodwa mabangabuyeli futhi ebuwuleni. Impela insindiso yakhe iseduze kwabayamesabayo, ukuze inkazimulo ihlale ezweni lethu. Umusa neqiniso kuhlangene; ukulunga nokuthula kuqanqelene. Iqiniso liyohluma emhlabathini; ukulunga kuyobheka phansi kuvela ezulwini. Yebo, uJehova uyakunika okuhle; izwe lethu liyakuthela isivuno salo. Ukulunga kuyakuhamba phambi kwakhe; kusibeke endleleni yezinyathelo zakhe. IHubo 85:1–13.

Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.

Qaphelani ukuthi “umusa neqiniso,” (futhi “iqiniso” liyigama lesiHebheru elithi ‘emet’ ebesilokhu sibhekisela kulo) okuveza ukulunga nokuthula “kuye kwaqabulana.” Kuhlangene. Umhubi ubeka ingoma yakhe ezinsukwini zokugcina zokwahlulela kophenyo lapho uNkulunkulu “ethethelele ububi babantu” baKhe. Isicelo sithi iNkosi “mayivuselele” abantu bayo.

“A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.

“Ukuvuselelwa nokuguqulwa kumele kwenzeke, ngaphansi kokusebenza kukaMoya oNgcwele. Ukuvuselelwa nokuguqulwa kuyizinto ezimbili ezehlukene. Ukuvuselelwa kusho ukuvuselelwa kabusha kokuphila komoya, ukuphuthumiswa kwamandla engqondo nenhliziyo, ukuvuswa ekufeni ngokomoya. Ukuguqulwa kusho ukuhlelwa kabusha, ukushintsha kwemibono nezimfundiso, kwemikhuba nemisebenzi. Ukuguqulwa ngeke kuveze izithelo ezinhle zokulunga ngaphandle kokuba kuhlanganiswe nokuvuselelwa kukaMoya. Ukuvuselelwa nokuguqulwa kufanele kwenze umsebenzi wakho owabelwe, futhi ekwenzeni lo msebenzi kumele kuhlanganisane.” Selected Messages, incwadi 1, 128.

The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.

“Imvuselelo” alicelayo umHubi lichaza isicelo esivela kumuntu owaziyo ukuthi ufile. Imvuselelo ayicelayo umHubi iyisicelo esinzima kakhulu ukuba umLaodikea asicele, ngoba umLaodikea akaqapheli ukuthi ufile ngokomoya; kodwa ukube wayengekho, wayengeke adinge ukuvuselelwa. Imvuselelo ifezwa ngokuvuma “ukuzwa lokho uNkulunkulu uJehova ayokukhuluma,” futhi akukho msebenzi omunye okufanele uze kuqala ngaphambi kokuba siqinisekise leyo mvuselelo eza lapho uMoya oNgcwele ehlala ngaphakathi kwethu.

“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

“Ukuvuselelwa kokumesaba uNkulunkulu kweqiniso phakathi kwethu kuyiyona enkulu kunazo zonke nezidingeka ngokuphuthuma kakhulu phakathi kwazo zonke izidingo zethu. Ukukufuna lokhu kufanele kube ngumsebenzi wethu wokuqala.” Selected Messages, book 1, 121.

Speaking of the book of Revelation Sister White states the following.

Ekhuluma ngencwadi yesAmbulo, uDade White uthi lokhu okulandelayo.

“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

“Lapho thina njengabantu siqonda ukuthi le ncwadi isho ukuthini kithi, kuyobonakala phakathi kwethu imvuselelo enkulu.” Testimonies to Ministers, 113.

The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.

Igama elithi “imvuselelo” lichazwa ngokuthi ukubuyiselwa ekuphileni. Labo abakhethiweyo ukuba babe phakathi kwezinkulungwane eziyikhulu namashumi amane nane kudingeka kuqala baqaphele ukuthi bafile nokuthi badinga imvuselelo. Iqiniso lokuthi lezi zinkulungwane eziyikhulu namashumi amane nane zifile liyingxenye ebalulekile yomlayezo owambulwa lapho nje ngaphambi kokuba kuvalwe isikhathi somusa. Sisenezinto eziningi kakhulu okufanele sizisho ngaleli qiniso. Okubavusayo “umusa” uNkulunkulu abelulela wona lapho “ebavusa” futhi ebanika ukulunga kwaKhe. Okubavusayo iqiniso lokuthi uJesu ungu-Alpha no-Omega, futhi lokhu kuqonda kuveza ngaphakathi kwabo “ukuthula” okudlula konke ukuqonda. Isithembiso sithi “iqiniso” “liyakuvela emhlabeni.” Umlayezo omelelwe njenge “qiniso,” ongu-Alpha no-Omega, uqhamuka e-United States, ngoba uvela “emhlabeni.” Umlayezo ekuqaleni wavela e-United States, futhi umlayezo ekugcineni uvela kuleyo ndawo efanayo.

With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.

Ngokomongo wokuthi abantu bakaNkulunkulu basemihumeni babe wuphawu, sizocabangela abanye abaprofethi ababekade besemhumeni ongowuphawu. UJesu wabiza uJohane uMbhapathizi ngo-Eliya, futhi uJohane wayesetilongweni lapho ayedinga ukwazi ukuthi uJesu wayenguMesiya ozayo yini. Wayedinga ukwazi isimilo sikaJesu sangempela. Wayedinga ukwazi ukuthi umlayezo ayewumemezele kanye nomlayezo uJesu aqhubeka ewumemezela kwakuwumlayezo weqiniso yini. Wathuma abafundi bakhe ukuba babuze uJesu lowo mbuzo, futhi uJesu wadlula kulowo mbuzo wabo waqhubeka wababonisa inkazimulo yaKhe.

“Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.

“Ngakho usuku lwaze lwashona, abafundi bakaJohane bebona futhi bezwa konke. Ekugcineni uJesu wababizela Kuye, wabatshela ukuba bahambe bayobikela uJohane ngalokho ababekubonile, enezela wathi, ‘Ubusisiwe lowo oyothi angatholi sizathu sokukhubeka ngaMi.’ Luka 7:23, R. V. Ubufakazi bobuNkulunkulu baKhe babubonakala ekulinganeni kwabo nezidingo zesintu esihluphekayo. Inkazimulo yaKhe yabonakaliswa ekwehleni kwaKhe ukuze afinyelele esimweni sethu esiphansi.”

“The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.

“Abafundi bawudlulisa lo myalezo, futhi lokho kwakwanele. UJohane wakhumbula isiprofetho esimayelana noMesiya, esithi, ‘INkosi ingigcobile ukuba ngishumayele izindaba ezinhle kwabamnene; Ingithumile ukubopha amanxeba abaphukileyo enhliziyweni, ukumemezela inkululeko kwabathunjiweyo, nokuvulelwa kwejele kwaboshiweyo; ukumemezela umnyaka owamukelekayo weNkosi.’ U-Isaya 61:1, 2. Imisebenzi kaKristu ayigcinanga ngokumemezela ukuthi unguMesiya kuphela, kodwa yaveza nokuthi umbuso Wakhe wawuzomiswa ngayiphi indlela. UJohane wavulelwa lona lelo qiniso elafika ku-Eliya ehlane, lapho ‘umoya omkhulu onamandla wadabula izintaba, waphahlaza amadwala phambi kweNkosi; kodwa iNkosi yayingekho emoyeni: emva komoya kwaba khona ukuzamazama komhlaba; kodwa iNkosi yayingekho kukho ukuzamazama komhlaba: emva kokuzamazama komhlaba kwaba khona umlilo; kodwa iNkosi yayingekho emlilweni:’ kwathi emva komlilo, uNkulunkulu wakhuluma kumprofethi ‘ngezwi elincane elithuleyo.’ 1 AmaKhosi 19:11, 12. Kanjalo noJesu wayezokwenza umsebenzi Wakhe, kungabi ngokuhayiza kwezikhali nangokuketulwa kwezihlalo zobukhosi nemibuso, kodwa ngokukhuluma ezinhliziyweni zabantu ngempilo yesihe nokuzidela.” Desire of Ages, 217.

God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.

Amandla kaNkulunkulu adluliselwa ngeZwi laKhe. Alethwa “ezinhliziyweni zabantu.” Yileso isifundo “sezwi elincane elithuleyo.” Nokho umlayezo ka-Eliya ungumyalezo wangaphandle okhomba amandla angaphandle kwabantu bakaNkulunkulu. UKristu wayetshela u-Eliya ukuthi “ezinsukwini zokugcina” izwi laKhe yilapho amandla etholakala khona, kanti “ukungqubuzana kwezikhali nokugumbuqelwa kwezihlalo zobukhosi nemibuso,” okumelwe ngumoya obhubhisayo, ukuzamazama komhlaba nomlilo, kumelela amandla amathathu angaphandle amelwe encwadini yeSambulo abantu bakaNkulunkulu abayobhekana nawo. “Umoya” obhubhisayo uwuphawu lweSulumane esiprofethweni seBhayibheli. “Ukuzamazama komhlaba” kuwukuvukela nokungalawuleki kweNguquko yaseFrance. “Umlilo” uwukubhujiswa okwehlelwa yiSodoma neGomora. UEliya wayebaleke emandleni obupapa ukuze afike emhumeni, ngakho iNkosi yambonisa ukuthi naphezu kwawo wonke amandla obubi akha inhlekelele ekupheleni komhlaba, yizwi elincane elithuleyo lapho amandla kaNkulunkulu etholakala khona.

Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.

UMose, u-Eliya noJohane uMbhapathizi bonke bafakaza ukuthi babona isimilo sikaNkulunkulu besemhumeni. “Umhume” uwona kuphela uphawu oluyakuphiwa isizukulwane esibi nesiphingayo. UJesu wakhuluma “ngesizukulwane esiphingayo nesibi,” okuyisizukulwane “sezinsuku zokugcina” zesahlulelo sophenyo. Uphawu lwaleso sizukulwane lwalungumprofethi uJona, owayechithe izinsuku ezintathu emhumeni—esiswini somkhomo.

And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.

Kwathi abantu sebebuthene ngobuningi, waqala ukukhuluma, wathi: Lesi yisizukulwane esibi; sifuna isibonakaliso; futhi asiyikunikezwa esinye isibonakaliso ngaphandle kwesibonakaliso sikaJona umprofethi. Ngokuba njengoba uJona ayeyisibonakaliso kwabaseNineve, kanjalo neNdodana yomuntu iyakuba yiso kulesi sizukulwane. Luka 11:29, 30.

Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.

UJona wayesesiswini somkhomo izinsuku ezintathu nobusuku obuthathu, njengoba noJesu wayesethuneni izinsuku ezintathu. UJona wayeyisibonakaliso, kanjalo noJesu. Bamele isibonakaliso sovuko, okuyinto ngokusobala elandela ukufa.

Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.

Khona-ke abathile kubabhali nakubaFarisi baphendula, bathi, Mfundisi, sithanda ukubona isibonakaliso esivela kuwe. Kepha waphendula wathi kubo: Isizukulwane esibi nesiphingayo sifuna isibonakaliso; kepha asiyikuphiwa isibonakaliso, ngaphandle kwesibonakaliso somprofethi uJonase; ngokuba njengoba uJonase wayesezinsukwini ezintathu nasebusuku obuthathu esiswini somkhomo, kanjalo neNdodana yomuntu iyakuba sezinhliziyweni zomhlaba izinsuku ezintathu nobusuku obuthathu. Amadoda aseNineve ayakuvuka ekwahlulelweni kanye nalesi sizukulwane, asilahle; ngokuba aphenduka ngokushunyayelwa kukaJonase; futhi, bheka, kukhona omkhulu kunoJonase lapha. Mathewu 12:38–41.

If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.

Uma siqonda isimiso sokuphindaphindeka komlando, sihambisana neqiniso lokuthi wonke umlando ongcwele ukhomba ekupheleni kwezwe, khona-ke ukufa, ukumbelwa, nokuvuka kukaJona noKristu kuyiso “isibonakaliso” futhi futhi kungumyalezo kubantu bakaNkulunkulu manje. Lapho uJona ekhishwa esiswini somkhomo, wamemezela umyalezo, njengoba nje nomyalezo wokuvuka kukaKristu wamemezelwa ngokushesha lapho ingelosi isusa itshe emhumeni uKristu ayekuwona. Labo abamelwe nguMose, u-Eliya, uJona, noKristu abafanekiseli abantu bakaNkulunkulu bezinsuku “zokugcina” kuphela, kodwa futhi nomyalezo yilowo nalowo kubo awunikeza.

The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.

Isibonakaliso sikaJona sihlanganisa ulwazi lomhume lapho isimilo sikaKristu esigcwele isihe sibonakaliswa khona. Leso sihe esifanayo uJesu asibonisa u-Eliya saboniswa noJona ngesikhathi ebalekela umthwalo wakhe wokumemezela umlayezo. Kuningi kakhulu okungashiwo ngoJona, kodwa manje sekufanele kubhekwe amanye amaphuzu.

The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.

Umgede, phakathi kwezinye izinto, umele ukufa nokuvuka. Abantu bakaNkulunkulu besivumelwano ezinsukwini zokugcina bavezwe ngobufakazi obuningi njengabebefile base bevuswa. Kunjalo, umKristu kumelwe azalwe kabusha ukuze abone umbuso kaNkulunkulu, futhi lokhu kumelela ukufa komuntu omdala wenyama, kodwa ngokwesiprofetho kusho okungaphezu kwalokho. Kukhuluma ngesigijimi esimiswa masinyane endleleni yaso. U-Eliya wayeka ukumemezela isigijimi, uJona wabaleka ekusimemezeleni isigijimi. UJohane waphonswa ejele futhi wabulawa. UJesu wabethelwa esiphambanweni.

The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.

Ngakho-ke uphawu lukaJona alusikho nje kuphela ngokufa nokuvuka, kodwa lumayelana nokufa nokuvuka komyalezo, futhi yonke imiyalezo efanekiselwa eZwini likaNkulunkulu imele umyalezo wokugcina wesixwayiso owanikezwa uJesu nguYise, yena wayesewunikeza uGabriyeli, yena wayesewunikeza umprofethi, yena wayesewubhala awuthumele emabandleni. UNkulunkulu wayezimisele ukuqeda lowo myalezo aqale kabusha esenzakalweni somhume sikaMose. U-Eliya waqeda umsebenzi wakhe njengesithunywa wase ebalekela emhumeni. UJona wabalekela eTharishishi. UJohane uMbhapathizi wabulawa, kanjalo noJesu. Bonke lobu bufakazi kumele buletshwe encwadini yeSambulo buhambisane bodwa. UDaniyeli neSambulo kuyizincwadi ezimbili, kodwa “ubufakazi bukaJesu” bukhomba ukuthi futhi ziyincwadi eyodwa. Zinezimpawu ezifanayo nezeBhayibheli. Izincwadi ezimbili ezakha incwadi eyodwa nababhali ababili abamele ofakazi ababili.

Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.

UDaniyeli, owayethunjiwe eBabiloni, kwathi kamuva eMediya-Pheresiya, wafanekiselwa ukufa ngesikhathi ephonswa emgodini wezingonyama. UJona wafanekiselwa ukufa ngesikhathi egwinywa umkhomo. UJohane umAmbuli wafanekiselwa ukufa ngesikhathi ephonswa emafutheni abilayo. UWilliam Miller wafa, kodwa unesithembiso sokuthi izingelosi zilindile ethuneni lakhe ngenxa yokuvuka kwabalungileyo. Umsebenzi wenkonzo i-Future for America wafanekiselwa ukufa ngoJulayi 18, 2020.

The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.

Umyalezo wokugcina wesixwayiso ubekwe ngaphakathi komongo wokuphulukiswa kwesilonda esibulalayo samandla obupapa. Ukuphulukiswa kwesilonda kuyisihloko esiqondile sezahluko zeshumi nantathu neshumi nesikhombisa zeSambulo. Lapho isilonda esibulalayo siphulukiswa, ubupapa obuvusiweyo buyoba umbuso wesishiyagalombili omelwe esahlukweni seshumi nesikhombisa seSambulo. Buchazwa njengowesishiyagalombili, okungukuthi, ovela kwabeyisikhombisa. Isishiyagalombili siwuphawu lovuko, ngoba ukusoka njengophawu lobudlelwano besivumelwano kwakufanele kwenziwe ngosuku lwesishiyagalombili ngemva kokuzalwa komntwana wesilisa. Lowo mkhuba wathathelwa indawo ubhapathizo esimisweni sobuKristu, futhi ubhapathizo lumelela ukufa, ukungcwatshwa, nokuvuka kukaKristu. UKristu wavuswa ngosuku olulandela usuku lwesikhombisa. Ngakho-ke wavuswa ngokwesiprofetho ngosuku lwesishiyagalombili. Emva kweminyaka eyinkulungwane yokuphumula, umhlaba owenziwe waba musha uyavuswa enkulungwaneni yesishiyagalombili.