Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”
Kungekavaliwe umnyango womusa, kukhishwa umyalo wokuthi “ungawunamathiseli uphawu amazwi esiprofetho sale ncwadi.”
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Wasesethi kimi: Ungawafaki uphawu amazwi esiprofetho sale ncwadi, ngokuba isikhathi sesiseduze. Ongalungile makenze okungalungile nokho; nongcolileyo makaqhubeke ekubeni ngongcolileyo nokho; nolungileyo makenze ukulunga nokho; nongcwele makaqhubeke ekubeni ngongcwele nokho. IsAmbulo 22:10, 11.
In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.
Esahlukweni sesihlanu seSambulo, uNkulunkulu uYise uhlezi esihlalweni saKhe sobukhosi, futhi unesincwadi esandleni saKhe esivalwe ngezimpawu eziyisikhombisa.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.
Ngase ngibona esandleni sokunene salowo owayehlezi esihlalweni sobukhosi incwadi ebhaliwe ngaphakathi nangemuva, inezimpawu eziyisikhombisa. IsAmbulo 5:1.
As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.
Njengoba indaba esuka evesini lokuqala iqhubeka ize ifinyelele esahlukweni sesikhombisa, sithola ukuthi uJesu, omelwe njengeNgonyama yesizwe sakwaJuda, nguyena othatha incwadi esandleni sikaYise futhi aqale ukuvula izimpawu kancane kancane. Lapho evula uphawu lwesithupha futhi ethula umlayezo omelwe yilo phawu, isahluko sesithupha siyaphela. Siphela ngombuzo oholela esahlukweni sesikhombisa, lapho sithola khona impendulo yombuzo ophakanyiswe evesini lokugcina lesahluko sesithupha.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Ngokuba usuku olukhulu lolaka lwakhe selufikile; ngubani oyokwazi ukuma? IsAmbulo 6:17.
Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”
Isahluko sesikhombisa sethula abayizinkulungwane eziyikhulu namashumi amane nane kanye “nesixuku esikhulu.” Emva kokuba abantu bakaNkulunkulu sebevezwe esahlukweni sesikhombisa, bese sithola ukuthi uphawu lwesikhombisa nolokugcina luyasuswa. Esinye kuphela isiprofetho encwadini yesAmbulo esiye savalwa nge uphawu yizaduma eziyisikhombisa zesahluko seshumi. Iphuzu elilula yilokhu: ukuphela kwesiprofetho encwadini yesAmbulo esivalwe ngophawu futhi esingavulwa ngaphambi kokuvalwa komnyango womusa yilezo “zaduma eziyisikhombisa.”
For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.
Sekuyiminyaka eminingi, uma kungesona amashumi eminyaka, i-Future for America ikhombile lokho “okudunyiswe okuyisikhombisa” okukumeleyo. “Ukudunyiswa okuyisikhombisa” kumele umlando wenhlangano yamaMillerite kusukela ngo-Agasti 11, 1840 kuze kube ngu-Okthoba 22, 1844. USister White uqinisekisa leli qiniso, futhi wengeza ngokuthi “ukudunyiswa okuyisikhombisa” nakho kumele “izehlakalo zesikhathi esizayo ezizokwambulwa ngokulandelana kwazo.” Ukwethulwa okunemininingwane kwala maqiniso kungatholakala encwadini ethi Habakkuk’s Tables, kulabo abangakawajwayeli la maqiniso esiprofetho.
The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.
Iqiniso mayelana nemidumo eyisikhombisa esethulwe esikhathini esedlule iseyiqiniso, kodwa kusukela ngo-Agasti walo nyaka iNkosi isisusile isandla saYo kulezi zihloko, futhi sekuvezwe ukuqonda okwengeziwe. Sizoqala ngesahluko seshumi sencwadi yesAmbulo, bese sicabangela ukuphawula kukaDadewethu White ngalesi sahluko. Ngaphambi kokuba senze lokhu, kufanele sikhombe amaphuzu amabili angahlangene nokucatshangelwa kwemidumo eyisikhombisa.
The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.
Iphuzu lokuqala lithi, ukukhonjwa kweqiniso lezulu lokuduma okuyisikhombisa manje eselivuliwe kudinga imigqa eminingana yeqiniso ukuze kubekwe endaweni yako konke lokho izulu lokuduma okuyisikhombisa elikumelayo. Lapha, ngiyakhuleka, kukhona ukubekezela kwabangcwele. Iphuzu lesibili elihlobene nalokhu lithi, uhlelo olukhiqiza ukwethulwa komsindo kwalezi zihloko lunomkhawulo wesilinganiso sesikhathi olungafunda futhi lukhulume ngaso. Isihloko ngasinye kufanele singene ngaphakathi kwaleso sikhathi. Kusukela ekuqaleni kwalolu cwaningo, ngiyanazisa ukuthi kuzodingeka izihloko ezimbalwa ukuze kusungulwe iqiniso elimelwe izulu lokuduma okuyisikhombisa. Manje esahlukweni seshumi.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.
Ngase ngibona enye ingelosi enamandla yehla ivela ezulwini, yembethe ifu; uthingo lwenkosazana lwaluphezu kwekhanda layo, nobuso bayo babunjengelanga, nezinyawo zayo zinjengezinsika zomlilo. Yayinesincwadi esincane esivuliweyo esandleni sayo; yabeka unyawo lwayo lwesokudla phezu kolwandle, nolwesokhohlo phezu komhlaba, yamemeza ngezwi elikhulu, njengalapho ibhubesi libhodla; kwathi isikhath’ isimemezile, imidumo eyisikhombisa yakhuluma ngamazwi ayo. Kwathi imidumo eyisikhombisa isikhulumile ngamazwi ayo, ngase ngizakubhala; ngezwa izwi livela ezulwini lithi kimi: Vala ngophawu lokho okukhulunywe yimidumo eyisikhombisa, ungakubhali. Ingelosi engayibona imi phezu kolwandle naphezu komhlaba yaphakamisela isandla sayo ezulwini, yafunga ngaye ophila kuze kube phakade naphakade, owadala izulu nezinto ezikulo, nomhlaba nezinto ezikuwo, nolwandle nezinto ezikulo, ukuthi isikhathi asisayikuba khona; kodwa ngezinsuku zezwi lengelosi yesikhombisa, lapho isizoqala ukukhala ngecilongo, imfihlakalo kaNkulunkulu iyakupheleliswa, njengalokho akumemezela ezincekwini zakhe, abaprofethi. Nezwi engalizwa livela ezulwini lakhuluma nami futhi, lathi: Hamba uthathe isincwadi esincane esivuliweyo esandleni sengwe-losi emi phezu kolwandle naphezu komhlaba. Ngase ngiya engelosini, ngathi kuyo: Nginike isincwadi esincane. Yathi kimi: Sithathe usidle; siyakwenza isisu sakho sibabe, kodwa emlonyeni wakho siyakuba mnandi njengoju. Ngase ngisithatha isincwadi esincane esandleni sengwe-losi, ngasidla; emlonyeni wami sasimnandi njengoju; kwathi sengisidlile, isisu sami sababa. Yathi kimi: Kumelwe uphinde uprofethe ngabantu abaningi, nangezizwe, nangezilimi, nangamakhosi. IsAmbulo 10:1–11.
Commenting on chapter ten, Sister White states:
Ekhuluma ngesahluko seshumi, uDadewethu White uthi:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Ingelosi enamandla eyalaya uJohane yayingeyena omunye ngaphandle kukaJesu Kristu. Ukubeka kwakhe unyawo lwakhe lwesokunene phezu kolwandle, nolwakhe lwesobunxele phezu komhlaba owomile, kubonisa ingxenye ayenzayo ezigcawini zokugcina zempikiswano enkulu noSathane. Lesi sikhundla sibonisa amandla akhe aphakeme negunya lakhe phezu komhlaba wonke. Le mpikiswano ibisiba namandla kakhulu futhi iqine ngokwengeziwe kusukela ezikhathini ngezikhathini, futhi iyakuqhubeka kanjalo kuze kube yizigcawu zokugcina lapho ukusebenza ngobuqili kwamandla obumnyama kuyofinyelela esicongweni sawo. USathane, ehlangene nabantu ababi, uyokhohlisa umhlaba wonke kanye namabandla angalemukeli uthando lweqiniso. Kodwa ingelosi enamandla ifuna ukunakwa. Imemeza ngezwi elikhulu. Izobonisa amandla negunya lezwi layo kulabo abazihlanganise noSathane ukuphikisa iqiniso.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Ngemva kokuba le midumo eyisikhombisa ikhulume amazwi ayo, umyalo uza kuJohane njengowafika kuDaniyeli maqondana nencwadi encane: ‘Kugcine kuvalwe lokho okukhulunywe yimidumo eyisikhombisa.’ Lokhu kumayelana nezehlakalo zesikhathi esizayo eziyokwambulwa ngokulandelana kwazo. UDaniyeli uyakuma esabelweni sakhe ekupheleni kwezinsuku. UJohane ubona incwadi encane isivuliwe. Khona-ke iziprofetho zikaDaniyeli zithola indawo yazo efaneleyo emilayezweni yengelosi yokuqala, eyesibili, neyesithathu ezakunikwa umhlaba. Ukuvulwa kwencwadi encane kwakuwumyalezo omayelana nesikhathi.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Izincwadi zikaDaniyeli neSambulo ziyinto eyodwa. Enye iyisiprofetho, enye iyisambulo; enye iyincwadi evaliwe ngophawu, enye iyincwadi evuliweyo. UJohane wezwa izimfihlakalo ezakhulunywa yizulu elidumayo, kodwa wayalwa ukuba angazibhali.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ukukhanya okukhethekile okwanikezwa uJohane okwavezwa ngezulu kwezulu eziyisikhombisa kwakungukuchazwa kwezehlakalo ezazizokwenzeka ngaphansi kwemiyalezo yengelosi yokuqala neyesibili. Kwakungesikho okuhle ukuba abantu bazazi lezi zinto, ngoba ukholo lwabo kwakumelwe ngempela luvivinywe. Ngokohlelo lukaNkulunkulu kwakuzomenyezelwa amaqiniso amangalisayo kakhulu naphambili kakhulu. Imiyalezo yengelosi yokuqala neyesibili kwakumelwe imenyezelwe, kodwa kwakungafanele kwambulwe okunye ukukhanya ngaphambi kokuba le miyalezo yenze umsebenzi wayo oqondile. Lokhu kumelwe yingelosi emi ngonyawo olulodwa phezu kolwandle, imemezela ngesifungo esinesizotha esikhulu kakhulu ukuthi isikhathi asisayikuba khona.” The Seventh-day Adventist Bible Commentary, umqulu 7, 971.
The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.
“Ingelosi enamandla” eyehla ngo-Agasti 11, 1840 kwakunguKristu, futhi wayenomyalezo esandleni sakhe uJohane ayetshelwe ukuba awudle. Lokho uJohane akudla kwakuwumyalezo, kodwa kwakungumyalezo ngokukhethekile owawuzolethwa kubantu bakaNkulunkulu, hhayi emhlabeni. Kubalulekile ukuqaphela ukuthi obhekiswe kubo kulesi siqephu bangobani, ngoba noma uKristu ehla ngo-Agasti 11, 1840, ephawula ukunikwa amandla komyalezo wengelosi yokuqala, ngaleyo ndlela ekhomba ukuthi umyalezo wengelosi yokuqala wawuzothwalwa nini uye emhlabeni wonke, incwadi encane uJohane ayefanele ukuyidla ikhomba ukuthi ubuProthestani banikela nini ngengubo yobuqhawe bobuProthestani kumaMillerite. Lapho uKristu ehla nencwadi encane, wayeqeda ubudlelwane besivumelwano saKhe nebandla lasehlane futhi ngesikhathi esifanayo ekhomba abantu bamaMillerite njengabantu baKhe abasha abakhethiweyo besivumelwano. AmaMillerite ayengabantu ababengakaze ngaphambili babe ngabantu bakaNkulunkulu. Abaprofethi abalokothi baphikise omunye nomunye.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.
Wasesethi kimi: Ndodana yomuntu, yima ngezinyawo zakho, ngikhulume nawe. Umoya wangena kimi ngesikhathi ekhuluma nami, wangimisa ngezinyawo zami, ukuze ngizwe lowo owayekhuluma nami. Wayesethi kimi: Ndodana yomuntu, ngiyakuthuma kubantwana bakwa-Israyeli, esizweni esihlubukayo esingihlubukele; bona kanye nawoyise bonile kimi kwaze kwaba yilolu suku. Ngokuba bangabantwana abanesibindi sobuso nabanhliziyo ezilukhuni. Ngiyakuthuma kubo; uthi kubo: Isho kanje iNkosi uJehova. Bona-ke, noma bezakuzwa noma bezakuyeka, (ngokuba bayindlu ehlubukayo,) nokho bayakukwazi ukuthi kube khona umprofethi phakathi kwabo. Wena-ke, ndodana yomuntu, ungesabi bona, ungesabi namazwi abo, noma ameva nameva amakhulu ekuzungezile, uhlala phakathi kofezela; ungesabi amazwi abo, ungadangali ngokubukeka kwabo, noma beyindlu ehlubukayo. Uyakukhuluma kubo amazwi ami, noma bezakuzwa noma bezakuyeka, ngokuba bahlubuka kakhulu. Kepha wena, ndodana yomuntu, yizwa engikushoyo kuwe; ungahlubuki njengaleyo ndlu ehlubukayo; vula umlomo wakho, udle engikupha khona. Kwathi ngibheka, bheka, isandla sathunyelwa kimi; bheka, kwakukhona kuso umqulu wencwadi. Wawendlala phambi kwami; wawulotshiwe ngaphakathi nangaphandle; kwakulotshiwe kuwo izililo, nokukhala, nosizi. Wabuye wathi kimi: Ndodana yomuntu, yidla lokho okutholayo; yidla lo mqulu, uhambe ukhulume nendlu yakwa-Israyeli. Ngakho ngawuvula umlomo wami, wangidlisisa lowo mqulu. Wayesethi kimi: Ndodana yomuntu, yondla isisu sakho, ugcwalise amathumbu akho ngalo mqulu engikunika wona. Ngase ngiwudla; wawusemlonyeni wami umnandi njengezinyosi. Wayesethi kimi: Ndodana yomuntu, hamba uye endlini yakwa-Israyeli, ukhulume kubo ngamazwi ami. Ngokuba awuthunyelwanga kubantu benkulumo engaziwayo nolimi olunzima, kodwa endlini yakwa-Israyeli; hhayi ezizweni eziningi zenkulumo engaziwayo nolimi olunzima, amazwi azo ongeke uwaqonde. Impela, ukuba bengikuthumile kubo, bebeyakulalela. Kepha indlu yakwa-Israyeli ayiyikukulalela; ngokuba ayiyikulalela mina; ngokuba yonke indlu yakwa-Israyeli inesibindi sobuso nenhliziyo elukhuni. Bheka, ngenze ubuso bakho baqina maqondana nobuso babo, nebunzi lakho laqina maqondana namabunzi abo. Njengedayimane eliqinile kunetshe lensengetsha ngenzé ibunzi lakho; ungesabi bona, ungadangali ngokubukeka kwabo, noma beyindlu ehlubukayo. Wabuye wathi kimi: Ndodana yomuntu, wonke amazwi ami engiyakukukhuluma wona, wemukele enhliziyweni yakho, uzwe ngezindlebe zakho. Hezekeli 2:1–3:10.
When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.
Lapho uKristu ehla nencwadi encane uJohane ayithatha wayidla, yayisemlonyeni wakhe “imnandi njengoju.” UJohane uMembuli noHezekeli, bobabili bamukela umlayezo “esandleni” sikaKristu. UHezekeli, ngakho-ke noJohane, babenomlayezo wokuwuletha “endlini ka-Israyeli,” hhayi kulabo abangaphandle kuka-Israyeli. Ukuba labo abangaphandle kuka-Israyeli bebewuzwile lo mlayezo, babeyowamukela, kodwa hhayi u-Israyeli, ngoba “yonke indlu” ka-Israyeli “inenkani futhi ilukhuni ngenhliziyo.” Indlu ka-Israyeli ephelele (yonke indlu) yayivukela ngokuphelele. U-Israyeli ngo-1840 wayemelwe encwadini yesAmbulo isahluko seshumi njengebandla ehlane. Base begcwalise indebe yesikhathi sabo sokuhlolwa.
Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.
Nakuba umlayezo wawungeke uzwakalelwe ngu-Israyeli, umprofethi wayesaqondiswe ukuba abalethele umlayezo wencwadana encane, ngenhloso yokuba babekwe icala ngokwenqaba ukukhanya kwengelosi yokuqala. Ezincwadini zokwahlulela kwakufanele babekwe icala ngokwenqaba ukulalela umlayezo “womprofethi” owayebe “phakathi kwabo.” Ukwenqaba umprofethi kuwukwenqaba umlayezo owanikezwa umprofethi yingelosi uGabriyeli, yona uqobo eyawamukela lowo mlayezo kuKristu, yena owawemukele kuYise. Lapho uKristu ehla nomlayezo wencwadana encane esandleni saKhe, lokho kwakuhambisana nesikhathi lapho uMoya oNgcwele ehla ekubhapathizweni kwaKhe. Lokho kwakubikezelwe ngaphambili ngoMose esihlahleni esivuthayo, futhi kuyilowo kanye umkhombandlela okhona kuyo yonke iminyakazo yokuvuselelwa.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Umsebenzi kaNkulunkulu emhlabeni uveza, kusukela enkathini kuye enkathini, ukufana okumangalisayo kukho konke ukuvuselelwa okukhulu noma ukuhamba kwenkolo. Izimiso zokusebenzelana kukaNkulunkulu nabantu zihlala zifana ngaso sonke isikhathi. Ukuhamba okubalulekile kwamanje kunokufana kwakho kulokho kwesikhathi esedlule, futhi okuhlangenwe nakho kwebandla ezikhathini zangaphambili kunezifundo zenani elikhulu esikhathini sethu.” The Great Controversy, 343.
The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.
Ukuphela kobukhosi obukhulu bama-Ottoman ngo-August 11, 1840, (okuyisikhathi lapho uJohane noHezekeli badla khona incwadi encane eyayisesandleni sikaKristu,) kuphawula “ukunikwa amandla” komyalezo wengelosi yokuqala owawusufikile “esikhathini sokuphela” ngo-1798. “Wanikezwa amandla” ngokuqinisekiswa komthetho oyinhloko wesiprofetho wamaMillerite; umgomo wonyaka wosuku olulodwa. Ngaleso sikhathi uKristu waqala ukumisa isisekelo sethempeli lamaMillerite, njengoba enza ngesikhathi sokubhapathizwa Kwakhe.
“Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’
“Ukukholwa kukaNathanael obekuntengantenga kwase kuqiniseka, wayesephendula wathi, ‘Rabhi, wena uyiNdodana kaNkulunkulu; wena uyiNkosi yakwa-Israyeli.’ UJesu waphendula wathi kuye, ‘Ngoba ngithe kuwe, Ngikubonile ngaphansi komkhiwane, uyakholwa na? Uyobona okukhulu kunalokhu.’ Wayesethi kuye, ‘Ngiqinisile, ngiqinisile, ngithi kini, Kusukela manje niyakubona izulu livulekile, nezingelosi zikaNkulunkulu zenyuka zehle phezu kweNdodana yoMuntu.’”
“In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.
“Kulaba bafundi bokuqala abambalwa, isisekelo sebandla lobuKristu sasibekwa ngomzamo womuntu ngamunye. UJohane waqala waqondisa ababili babafundi bakhe kuKristu. Khona-ke omunye walaba uthola umfowabo, amlethe kuKristu. Wayesebiza uFiliphu ukuba amlandele, yena waya efuna uNatanayeli.” Spirit of Prophecy, volume 2, 66.
When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.
Lapho uKristu ehla ngo-Agasti 11, 1840 ephethe esandleni saKhe incwadi encane ivuliwe, lokhu kwakusekuvele kufanekisiwe emnyakazweni wenguquko womlando kaKristu esemhlabeni, ngoba yonke iminyakazo yenguquko inezimpawu zomgwaqo ezifanayo ncamashi. UMose nomnyakazo wenguquko awuhola waphuma nawo babe benophawu lomgwaqo olufanayo. Isipiliyoni sikaMose esihlahleni esivuthayo sasiyisifanekiso sokwehla kukaMoya oNgcwele ekubhapathizweni kukaKristu, okwabuye kwaba yisifanekiso sika-1840, okuphinde kube yisifanekiso sikaSepthemba 11, 2001 lapho ingelosi enamandla yesAmbulo ishumi nesishiyagalombili yehla khona.
The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.
“Ukufika” kombiko wengelosi yokuqala, kanye “nokufika” kombiko wengelosi yesibili no “nokufika” kombiko wengelosi yesithathu konke kumelwe yizingelosi. Ingelosi yokuqala inencwadi encane esandleni sayo, eyesibili yayinombhalo esandleni sayo, kanti eyesithathu yayinombhalo wesikhumba esandleni sayo. Ngobufakazi bababili noma bathathu iqiniso liyaqiniswa. Zonke lezi zingelosi ezintathu, kungaba ngesikhathi sokufika kwazo noma sokunikwa amandla kwazo, zinombiko esandleni sazo.
John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.
UJohane noHezekeli bamele labo abadla umlayezo ngesikhathi umlayezo wengelosi yokuqala “unikezwa amandla,” okuyisibonakaliso somlando esihlukile kunaleso sikhathi lapho umlayezo wengelosi yokuqala “wafika” ngo-1798.
The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.
Umehluko phakathi “kokufika” kombiko kanye “nokunikezwa kwawo amandla” uyisahluko esibaluleke kakhulu okufanele siqashelwe. Njengoba sicabangela lesi siqephu esilandelayo, qaphelani ukuthi inhloso yengelosi yokuqala iyafana ncamashi nenhloso yengelosi ekuSambulweni isahluko seshumi nesishiyagalombili ekhanyisa umhlaba ngenkazimulo yayo. Futhi qaphelani ukuthi umbiko ngamunye ubangela ukwehlukana, ukhiqize izigaba ezimbili zabakhulekeli.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Ngakhonjiswa intshisekelo lonke izulu elalinalo emsebenzini owawuqhubeka emhlabeni. UJesu wathuma ingelosi enamandla [ingelosi yokuqala] ukuba yehle izoxwayisa abakhileyo emhlabeni ukuba balungiselele ukubonakala Kwakhe kwesibili. Lapho ingelosi isuka ebukhoneni bukaJesu ezulwini, ukukhanya okukhazimula ngokwedlulele nokunenkazimulo kwahamba phambi kwayo. Ngatshelwa ukuthi umsebenzi wayo kwakuwukukhanyisela umhlaba ngenkazimulo yayo nokuxwayisa umuntu ngolaka lukaNkulunkulu oluzayo. Izixuku zamukela ukukhanya. Abanye balaba babebonakala benokuzithoba okukhulu, kanti abanye babejabulile futhi bethathekile. Bonke abamukela ukukhanya baphendulela ubuso babo ezulwini futhi bakhazimulisa uNkulunkulu. Nakuba kwakukhanyiselwe bonke, abanye bamane bangena ngaphansi kwethonya lakho, kodwa abazange bakwamukele ngenhliziyo yonke. Abaningi bagcwaliswa ulaka olukhulu. Abefundisi nabantu bahlangana nababi futhi balwa ngokuqinile nokukhanya okwakhishwa yileyo ngelosi enamandla. Kodwa bonke abakwamukela bazihlukanisa nezwe futhi babebumbene kakhulu omunye nomunye.
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.
“USathane nezingelosi zakhe babematasa kakhulu befuna ukuheha izingqondo zabantu abaningi ngangokunokwenzeka zisuke ekukhanyeni. Iqembu elalikwala lokho lashiywa ebumnyameni. Ngabona ingelosi kaNkulunkulu ibuka ngesithakazelo esijulileyo kakhulu abantu Bakhe ababezibiza ngokuthi bangabaKhe, ukuze ibhale isimilo abasiveza ngenkathi umyalezo onomsuka wasezulwini ulethwa kubo. Futhi njengoba abaningi kakhulu ababethi bathanda uJesu bafulathela umyalezo wasezulwini ngokuwudelela, ngokuwuhleka usulu, nangenzondo, ingelosi eyayiphethe isikhumba sokubhala ngesandla sayo yenza lowo mlando oyihlazo. Izulu lonke lagcwala ulaka lokuthi uJesu adelelwe kanjalo ngabalandeli Bakhe ababezisho ukuthi bangabaKhe.”
“I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.
“Ngakubona ukudumala kwababethembile, njengoba bengambonanga iNkosi yabo ngesikhathi ababesilindele. Kwakuyinjongo kaNkulunkulu ukufihla ikusasa nokuletha abantu baKhe endaweni yokuthatha isinqumo. Ngaphandle kokushunyayelwa kwesikhathi esiqondile sokufika kukaKristu, umsebenzi uNkulunkulu ayewuhlosile wawungeke ufezeke. USathane wayeholela abaningi kakhulu ukuba babheke kude esikhathini esizayo ngenxa yezehlakalo ezinkulu ezihlobene nokwahlulelwa nokuphela kwesikhathi somusa. Kwakudingekile ukuba abantu baholelwe ekufuneni ngokuqotho ukulungela kwamanje.”
“As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.
“Njengoba isikhathi siqhubeka, labo ababengakamukeli ngokugcwele ukukhanya kwengelosi bahlangana nalabo ababesidelelayo leso sigijimi, base bephendukela kwabaphoxekileyo ngokuhlekisa nokuklolodela. Izingelosi zaqaphela isimo salabo ababezibiza ngokuthi bangabalandeli bakaKristu. Ukudlula kwesikhathi esinqunyiwe kwakubavivinyile kwase kwabafakazela, futhi abaningi kakhulu balinganiswa esikalini batholakala besweleka. Ngomsindo omkhulu babethi bangamaKristu, nokho cishe kuzo zonke izici behluleka ukulandela uKristu. USathane wajabulela isimo salabo ababezibiza ngokuthi bangabalandeli bakaJesu.”
“He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.
“Wayebabambile esicupheni sakhe. Wayehole iningi ukuba lishiye indlela eqondileyo, futhi lalizama ukukhuphukela ezulwini ngenye indlela. Izingelosi zabona abamsulwa nabangcwele behlangene nezoni eSiyoni kanye nabazenzisi abathanda izwe. Zazigadile abafundi bakaJesu beqiniso; kodwa abonakeleyo babenethonya phezu kwabangcwele. Labo izinhliziyo zabo zazivutha ngesifiso esinamandla sokubona uJesu babenqatshelwa ngabazalwane babo abazishoyo ukuba bakhulume ngokuza kwaKhe. Izingelosi zabuka leso simo futhi zazwelana nensali eyayikuthanda ukubonakala kweNkosi yabo.”
“Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.
“Enye ingelosi enamandla [ingelosi yesibili] yathunywa ukuba yehlele emhlabeni. UJesu wabeka esandleni sayo umbhalo, futhi njengoba yehlela emhlabeni, yamemeza yathi, ‘IBhabhiloni liwile, liwile.’ Khona-ke ngabona labo ababedumazekile bephinda baphakamisa amehlo abo ezulwini, bebheke ngokukholwa nangethemba ukuvela kweNkosi yabo. Kodwa abaningi babebonakala behlezi besesimweni sobulima, sengathi balele ubuthongo; nokho ngangibona uphawu losizi olujulile ebusweni babo. Labo ababedumazekile babona emiBhalweni ukuthi babesesikhathini sokulibala, nokuthi kwakufanele balindele ngokubekezela ukugcwaliseka kombono. Ubufakazi obufanayo obabaholela ukuba balindele iNkosi yabo ngo-1843, babaholela ukuba bayilindele ngo-1844. Nokho ngabona ukuthi iningi lalingenawo lawo mandla ayebonakala ekukholweni kwalo ngo-1843. Ukudumala kwalo kwakulufiphazile ukholo lwalo.”
“As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.
“Ngesikhathi abantu bakaNkulunkulu behlangana ekumemezeni kwengelosi yesibili, ibutho lasezulwini labheka ngomdlandla ojulile kakhulu umphumela walowo myalezo. Babona abaningi ababethwala igama lokuthi bangamaKristu bephendukela ngokwedelela nangokuhlekisa kulabo ababedumele. Kwathi lapho la mazwi ephuma ezindebeni ezihlekisayo, ‘Anikakhuphuki nokho!’ ingelosi yawabhala. Yathi ingelosi, ‘Bahleka usulu uNkulunkulu.’ Ngabuyiselwa emuva ukuba ngibone isono esifanayo esenziwa ezikhathini zasendulo. U-Eliya wayethathiwe wayiswa ezulwini, ingubo yakhe yesiprofetho yase iwela ku-Elisha. Khona-ke intsha embi, eyayifundiswe ngabazali bayo ukwedelela umuntu kaNkulunkulu, yalandela u-Elisha, yamemeza ngokumhlekisa yathi, ‘Khuphuka, wena onempandla; khuphuka, wena onempandla.’ Ngokumthuka kanjalo inceku yaKhe, bathuka uNkulunkulu, base behlangabezana nesijeziso sabo khona lapho. Ngokufanayo, labo abaye baklolodela futhi bahlekisa ngomqondo wokukhuphuka kwabangcwele, bazovakashelwa ulaka lukaNkulunkulu, futhi bazokwenziwa bazizwe ukuthi akusiyo into encane ukudlala ngoMdali wabo.”
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….
“UJesu wayala ezinye izingelosi ukuba zindize ngokushesha ukuze zivuselele futhi ziqinise ukholo olwalusuphela lwabantu baKhe, futhi zibalahlele ukulungela ukuqonda isigijimi sengwele yesibili kanye nesinyathelo esibalulekile esasizokwenziwa masinyane ezulwini. Ngabona lezi zingelosi zamukela amandla amakhulu nokukhanya okuvela kuJesu, zase zindiza ngokushesha zaya emhlabeni ukuyogcwalisa ukuthunywa kwazo kokusiza ingelosi yesibili emsebenzini wayo. Ukukhanya okukhulu kwakhanya phezu kwabantu bakaNkulunkulu njengoba izingelosi zazimemeza zithi, ‘Bhekani, uMyeni uyeza; phumani niyomhlangabeza.’ Ngase ngibona laba abadumazekileyo besukuma futhi, bevumelana nengelosi yesibili, bememezela bathi, ‘Bhekani, uMyeni uyeza; phumani niyomhlangabeza.’ Ukukhanya oluvela ezingelosini lwangena ebumnyameni yonke indawo. USathane nezingelosi zakhe bafuna ukuvimba lokhu kukhanya ekusabalaleni nasekufezeni umphumela owawuhlosiwe. Baphikisana nezingelosi zasezulwini, bezitshela ukuthi uNkulunkulu wayedukisile abantu, nokuthi naphezu kwakho konke ukukhanya namandla azo, zazingeke zikwazi ukwenza izwe likholwe ukuthi uKristu wayeza. Kodwa nakuba uSathane wazama ukuvala indlela futhi adonse izingqondo zabantu zisuke ekukhanyeni, izingelosi zikaNkulunkulu zaqhubeka nomsebenzi wazo….”
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.
“Ngesikhathi inkonzo kaJesu iphela endaweni engcwele, futhi edlulela endaweni engcwele kunazo zonke, wema phambi komphongolo owawuphethe umthetho kaNkulunkulu, wathumela enye ingelosi enamandla nomlayezo wesithathu ezweni. Kwafakwa umqulu esandleni sengelosi, futhi njengoba yehla emhlabeni ngamandla nobukhosi, yamemezela isexwayiso esesabekayo, esinosongo olubi kunazo zonke olwake lwalethwa kumuntu. Lo myalezo wawuhloselwe ukubeka abantwana bakaNkulunkulu ekuqapheni, ngokubabonisa ihora lokulingwa nelosizi elaliphambi kwabo. Ingelosi yathi, ‘Bayolethwa ekulweni okusondelene kakhulu nesilo nomfanekiso waso. Ithemba labo kuphela lokuphila okuphakade ukuma beqinile. Nakuba ukuphila kwabo kusengozini, kumelwe babambelele ngokuqinile eqinisweni.’ Ingelosi yesithathu ivala umyalezo wayo kanje: ‘Nasi ukubekezela kwabangcwele: naba abagcina imiyalo kaNkulunkulu, nokukholwa kukaJesu.’ Ngesikhathi iphinda la mazwi, yakhomba endaweni engcwele yasezulwini. Izingqondo zabo bonke abamukela lo myalezo ziqondiswa endaweni engcwele kunazo zonke, lapho uJesu emi khona phambi komphongolo, enza ukunxusela kwakhe kokugcina ngenxa yabo bonke labo umusa osalibele kubo kanye nangenxa yalabo abaphule umthetho kaNkulunkulu ngokungazi. Lokhu kubuyisana kwenzelwa abafileyo abalungileyo kanye nabaphilayo abalungileyo. Kuhlanganisa bonke labo abafa bethemba kuKristu, kodwa ababengatholanga ukukhanya ngemiyalo kaNkulunkulu, ngakho babona ngokungazi ngokweqa iziyalo zawo.” Early Writings, 245–254.
A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.
Emakhashini ambalwa kamuva kuleyo ncwadi efanayo, ekhuluma ngale mibono efanayo esanda kubhekiselwa kuyo, uDadewethu White uveza ukuthi ukwenqatshwa kwemibiko emithathu emlandweni wamaMillerite kwakufanekiselwe emlandweni kaKristu. Lapho unikeza ofakazi ababili abakhomba inqubo yokuvivinywa eqhubekayo edinga ukunqoba esivivinyweni ngasinye ukuze kuqhubekelwe esivivinyweni esilandelayo.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Ngabona ibandla labantu elalimi livikelwe kahle futhi liqinile, linganiki ncamashi ukusekelwa kulabo ababefuna ukuphazamisa ukholo olumisiwe lomzimba. UNkulunkulu wabheka phezu kwabo ngokuvuma. Ngakhonjiswa izinyathelo ezintathu—imiyalezo yengelosi yokuqala, yesibili, neyesithathu. Ingelosi eyayihamba nami yathi, ‘Maye kuye oyakususa isigaxa noma anyakazise uphini kule miyalezo. Ukuqondwa kweqiniso kwale miyalezo kubaluleke ngokuphila. Isiphetho semiphefumulo sincike endleleni eyamukelwa ngayo.’ Ngaphinde ngaholelwa phansi ngale miyalezo, ngabona ukuthi abantu bakaNkulunkulu babeyithenge kanjani ngenani elikhulu kangaka indaba yabo yokuhlangenwe nakho. Yayitholwe ngokuhlupheka okukhulu nangokulwa okunamandla. UNkulunkulu wayebahole isinyathelo ngesinyathelo, waze wababeka phezu kwesiteji esiqinileyo, esinganyakazeki. Ngabona abantu ngabanye besondela kuleso siteji behlola isisekelo. Abanye, ngenjabulo, ngokushesha banyathela phezu kwaso. Abanye baqala ukusola isisekelo. Babefisa kwenziwe ukulungiswa, bese kuthi isiteji sibe siphelele ngokwengeziwe, nabantu babe nokujabula okukhulu kakhulu. Abanye behla esitejini ukuze basilandele kahle, bamemezela ukuthi sabekwa ngokungeyikho. Kodwa ngabona ukuthi cishe bonke bema baqina phezu kwesiteji futhi banxusa labo ababesehle kuso ukuba bayeke ukukhononda kwabo; ngoba uNkulunkulu wayenguMakhi Omkhulu, futhi babelwa naye. Balandisa ngomsebenzi omangalisayo kaNkulunkulu, owawubaholele esitejini esiqinile, base, ngokumanyana, baphakamisela amehlo abo ezulwini futhi ngezwi elikhulu badumisa uNkulunkulu. Lokhu kwathinta abanye balabo ababekhonondile futhi beshiyile isiteji, nabo, ngobuso obuthobekile, baphinde banyathela kuso.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Ngabuyiselwa emuva ekumemezeleni ukufika kokuqala kukaKristu. UJohane wathunywa ngomoya nangamandla ka-Eliya [okufanekisela umlayezo wengelosi yokuqala] ukuba alungise indlela kaJesu. Labo ababenqaba ubufakazi bukaJohane abazange bazuziswe yizimfundiso zikaJesu [okufanekisela umlayezo wengelosi yesibili]. Ukuphikisana kwabo nomlayezo owawubikezela ukuza Kwakhe kwabafaka endaweni lapho babengenakwamukela kalula ubufakazi obuqine kunabo bonke bokuthi WayenguMesiya. USathane wahola labo ababenqaba umlayezo kaJohane ukuba baqhubekele phambili, benqabe futhi bambethele uKristu [okufanekisela umlayezo wengelosi yesithathu]. Ngokwenza lokhu bazibeka lapho babengenakwamukela khona isibusiso ngosuku lwePhentekoste, [okufanekisela ingelosi yesAmbulo ishumi nesishiyagalombili] esasiyobafundisa indlela yokungena endaweni engcwele yasezulwini. Ukudabuka kweveyili lethempeli kwabonisa ukuthi imihlatshelo nemithetho yamaJuda kwakungeke kusamukelwe. Umhlatshelo omkhulu wawusunikelwe futhi wamukelwe, futhi uMoya oNgcwele owehla ngosuku lwePhentekoste wathwala izingqondo zabafundi wazisusa endaweni engcwele yasemhlabeni waziyisa kweyasezulwini, lapho uJesu ayengene khona ngegazi Lakhe uqobo, ukuze athululele phezu kwabafundi Bakhe izinzuzo zokubuyisana Kwakhe. Kodwa amaJuda ashiywa ebumnyameni obuphelele. Alahlekelwa yikho konke ukukhanya ayengase abe nakho mayelana necebo lensindiso, futhi aqhubeka ethembela emihlatshelweni naseminikelweni yawo engenamsebenzi. Indawo engcwele yasezulwini yayisithathe indawo yale yasemhlabeni, nokho ayengenalo ulwazi ngalolo shintsho. Ngakho-ke babengenakuzuzwa ukumela kukaKristu endaweni engcwele.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Abaningi babheka ngokwesaba okukhulu inkambo yabaJuda ekwenqabeni nasekubethelweni kukaKristu; futhi njengoba befunda umlando wokuphathwa kwakhe ngendlela ehlazisayo, bacabanga ukuthi bayamthanda, nokuthi babengeke bamphike njengoba kwenza uPetru, noma bambethele njengoba kwenza abaJuda. Kodwa uNkulunkulu, ofunda izinhliziyo zabo bonke, ulethile othandweni ngoJesu ababebanga ukuthi bayaluzwa ovivinyweni. Izulu lonke labuka ngentshisekelo ejule kakhulu ukwamukelwa komlayezo wengelosi yokuqala. Kodwa abaningi ababebanga ukuthi bayamthanda uJesu, nabakhala izinyembezi lapho befunda indaba yesiphambano, bahleka usulu izindaba ezinhle zokufika kwakhe. Esikhundleni sokwamukela umlayezo ngenjabulo, bathi uyinkohliso. Bazonda labo ababethanda ukubonakala kwakhe, babaxosha emasontweni. Labo abenqaba umlayezo wokuqala babengeke bazuziswe ngowesibili; futhi abazuziswanga nangokukhala kwaphakathi kobusuku, okwakuzobalungiselela ukuba bangene kanye noJesu ngokukholwa endaweni engcwele kakhulu yethempeli lasezulwini. Futhi ngokwenqaba le miyalezo emibili yokuqala, benze ukuqonda kwabo kwaba mnyama kangangokuba ababoni kukhanya emlayezweni wengelosi yesithathu, obonisa indlela eya endaweni engcwele kakhulu. Ngabona ukuthi njengoba abaJuda bambethela uJesu, kanjalo namasonto okuvuma ngegama ayebethele le miyalezo, ngakho-ke awanalwazi ngendlela eya endaweni engcwele kakhulu, futhi awanakuzuziswa ukuncenga kukaJesu lapho. NjengabaJuda, ababenikela imihlatshelo yabo engenalusizo, nawo anikela imikhuleko yawo engenalusizo egumbini uJesu aselishiyile; futhi uSathane, ethokoziswe yileyo nkohliso, uzithathela isimo senkolo, ahole izingqondo zalaba abazibiza ngamaKristu kuye uqobo, esebenza ngamandla akhe, nangezibonakaliso zakhe, nezimangaliso zamanga, ukuze ababophele ogibeni lwakhe.” Early Writings, 258–261.
The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.
Iziqephu ezivela encwadini ethi Early Writings ziye zafundiswa ngokuphindaphindiwe ngenkonzo ye-Future for America. Kodwa kukhona amaqiniso lezi ziqephu eziwavezayo angazange aqashelwe.
The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.
Izimpawu zendlela zomlando wenhlangano yamaMillerite zisekelwe phezu kweminyakazo eminingana yenguquko etholakala eBhayibhelini. Ngaphandle kokujwayelana okuthile nezimpawu zendlela ezitholakala kuyo yonke iminyakazo yenguquko, akunakwenzeka kalula ukuthi umuntu aqonde ukubaluleka komehluko phakathi kwesikhathi lapho umlayezo “ufika” khona nalapho “unikwa amandla” khona. Kungenzeka futhi ukuthi abaningi kulabo abajwayelene neminyakazo yenguquko ehambisanayo baphuthelwe ezinye izici ezibaluleke kakhulu zezimpawu zendlela ezehlukene zale minyakazo yenguquko.
The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.
“Ukuduma okuyisikhombisa” okumele izigigaba ekuqaleni kwe-Adventism kanye nezigigaba ekupheleni kwe-Adventism, kungukukhanya okwambulwayo ngaphambi nje kokuba umnyango womusa uvalwe. Siyatshelwa ukuthi “ukuduma okuyisikhombisa” kumelela kokubili “ukuchazwa kwezigigaba ebezizokwenzeka ngaphansi kwemiyalezo yengelosi yokuqala neyesibili,” kanye “nezigigaba zesikhathi esizayo eziyokwambulwa ngokulandelana kwazo.” “Ukuduma okuyisikhombisa” kuqukethe uphawu luka-Alpha no-Omega.
The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”
“Ukuhlelwa kwezehlakalo” okwenzeka “ngaphansi kwemiyalezo yengelosi yokuqala neyesibili,” kufanekisa izehlakalo ezenzeka ngaphansi komlayezo wengelosi yesithathu. Lapho uJohane eyalwa ukuba angakulobi lokho okwashiwoyo yizulu eziyisikhombisa, lowo myalo wawusufanekisiwe ngumyalelo owanikwa uDaniyeli wokuba avale incwadi yakhe ngophawu, ngokuba siyatshelwa ukuthi emva kokuba “izulu eziyisikhombisa sezikhulume ngamazwi azo, kufika umyalo kuJohane njengakuDaniyeli maqondana nencwadana: ‘Vala ngophawu lezo zinto ezakhulunywa yizulu eziyisikhombisa.’”
Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.
Bobabili uHezekeli noJohane babonisa abantu bakaNkulunkulu bedla umlayezo ngesikhathi sokunikezwa amandla kwengelosi yokuqala ngo-1840, futhi umprofethi uJeremiya ubonisa ukudumala okwenzeka phakathi kwabantu bakaNkulunkulu lapho umlayezo wengelosi yokuqala ubonakala sengathi wehlulekile.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Amazwi akho afunyanwa, ngawadla; futhi izwi lakho laba kimi intokozo nokwethaba kwenhliziyo yami; ngokuba ngibizwe ngegama lakho, O Jehova Nkulunkulu wamabandla. Angihlalanga ebandleni labahleki bosulu, futhi angithokozanga; ngahlala ngedwa ngenxa yesandla sakho, ngokuba ungigcwalise ngentukuthelo. Kungani ubuhlungu bami buhlala njalo, nesilonda sami singelapheki, esenqaba ukuphulukiswa na? Uyoba kimi ngokuphelele njengomqambimanga yini, nanjengamanzi aphelayo na? Ngakho usho kanje uJehova, Uma ubuya, ngiyakukubuyisa futhi, ume phambi kwami; futhi uma ukhipha okuyigugu kokuyize, uyakuba njengomlomo wami; mababuyele kuwe, kepha wena ungabuyeli kubo. Ngiyakukwenza kulesi sizwe ube ludonga lwethusi olubiyelweyo; bayakulwa nawe, kepha abayikukwehlula; ngokuba nginawe ukuba ngikusindise nokukukhulula, usho uJehova. Ngiyakukukhulula esandleni sababi, ngikuhlenge esandleni sabesabekayo. Jeremiya 15:16–21.
Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.
UJEREMIYA wayewatholile amazwi encwadini encane njengoba noJohane noHezekeli babezitholile, futhi naye wayedle umlayezo, kodwa umlayezo wawusuphenduke umlayezo (amanzi) owayehlulekile. Kwakungathi uNkulunkulu uqambé amanga, okuyinto engenakwenzeka neze, kodwa ukusolwa “ngamanga” kunikeza isihluthulelo sokubeka uJeremiya ekudumaleni kokuqala kwamaMillerite okwamelelwa kuHabakuki.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Ngiyakuma embhoshongweni wami, ngizimise embhoshongweni, ngiqaphe ukubona ukuthi uzakuthini kimi, nokuthi mina ngiyakuphendulani lapho ngisolwa. INkosi yangiphendula, yathi: Bhala umbono, uwenze ucace ezibhebheni, ukuze ofundayo agijime. Ngokuba umbono usasele isikhathi esimisiwe, kodwa ekugcineni uyakukhuluma, ungabi ngamanga; noma ungabambezela, ulindele, ngokuba uyakufika impela, awuyikubambezeleka. UHabakuki 2:1–3.
The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.
Umbono womlayezo wengelosi yokuqala wabhalwa eshadini lamaphayona lika-1843 elaliqondiswa “isandla” sikaNkulunkulu.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ngibonile ukuthi ishadi lika-1843 laqondiswa yisandla seNkosi, nokuthi akumelwe liguqulwe; ukuthi izibalo zazinjengalokho Yona eyayifuna zibe yikho; ukuthi isandla Sayo sasiphezu kwalo futhi safihla iphutha kwezinye zezibalo, ukuze kungabikho noyedwa owayengalibona, kwaze kwaba yilapho isandla Sayo sesisuswa.” Early Writings, 74.
The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.
“Isikhathi esimisiwe” sika-1843 saboniswa eshadini, futhi yingakho sibizwa ngokuthi ishadi lika-1843. Lashicilelwa ngo-1842, ekugcwalisekeni komyalo okuHabakuki wokuthi “bhala umbono, uwenze ucace ematsheni okubhala.” Umbono kwakufanele wenziwe ucace “ematsheni okubhala,” ngobuningi, ngaleyo ndlela kukhonjiswa ukuthi emva kokuba iNkosi isisusile isandla saYo ephutheni elaliseshadini lika-1843, lalizolungiswa eshadini lamaphayona lika-1850. Lelo phutha laveza ukudumala kokuqala, futhi uJeremiya umelela labo ababedle incwadi encane ngo-Agasti 11, 1840 futhi badumala lapho isikhathi esimisiwe sika-1843 sehluleka.
When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.
Lapho uJeremiya esedlile incwadi encane ngowe-1840, yaba “yinjabulo nokuthokoza” kwenhliziyo yakhe; kodwa lapho kufika ukudumazeka, akabe esabuye “athokoze,” futhi “wahlala yedwa ngenxa yesandla” sikaNkulunkulu. Isandla sikaNkulunkulu sasimboze “iphutha kwezinye zezibalo,” ngalokho sabangela uJeremiya ukuba acabange ukuthi kungenzeka uNkulunkulu uqambe amanga. Isithembiso esanikezwa uJeremiya sasithi, uma “ebuyela,” ephuma ekudangaleneni kwakhe, uNkulunkulu wayeyomenza uJeremiya abe “umlomo” kaNkulunkulu. Uma uJeremiya wayezobuyela kuNkulunkulu ephuma ekudumazekeni kwakhe futhi abone ukuthi wayesesikhathini sokulibala somfanekiso wezintombi eziyishumi, uNkulunkulu wayezomsebenzisa ukuba abe ngumlomo oyothi chithi saka ukuthi umbono wawuzofika nini ngokuqondile futhi ungasalibali.
The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.
Inhloso yokubeka la maqiniso lapha, iwukusungula ukuthi ngayo yonke imilayezo yengelosi, “ukufika” kwayo kanye “nokunikezwa amandla” kwayo kuveza umlayezo wokuphila noma wokufa okhiqiza izinhlobo ezimbili zabakhulekeli. Izingelosi ezintathu ziyizinyathelo ezintathu zenqubo eqhubekayo yokuvivinya. Okubaluleke kakhulu ephuzwini esilihlosile ukuthi, nakuba ukuqondwa kwezulu eliyisikhombisa kwaqashelwa ngokushesha ngemva kokufika “kwesikhathi sokugcina” ngo-1989 lapho amavesi ayisithupha okugcina kaDaniyeli evulwa uphawu ememezela ukuphela kokwahlulela, kukhona futhi okunye ukuvulwa kophawu kwezulu eliyisikhombisa ekupheleni komlando wengelosi yesithathu.
The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.
Umlando wokuqala kobu-Adventisti uqala ngokuvulwa kophawu lwengelosi yokuqala ngo-1798, futhi uphela ngokuvulwa kweqiniso iNkosi eyayilibambe ngesandla saYo ngenhloso yokuletha ukudumala. Ngemuva kwalokho yasusa isandla saYo (yavula uphawu), futhi yembula umyalezo wesikhathi sokulibala.
The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.
Umlando wokuphela kobu-Adventisti uqala ekwambulweni komyalezo wengelosi yesithathu ngo-1989, futhi uphetha ngokwambulwa kweqiniso iNkosi eyayilibambe ngesandla saYo ukuze kuvele ukudumala. Manje isiyasususa isandla saYo, ngaleyo ndlela ivule umyalezo wokudumala kokuqala nowesikhathi sokulibala. Ivula injongo kaJulayi 18, 2020.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Ngakho-ke usho kanje uJehova: Uma ubuya, khona-ke ngiyakukubuyisa, ume phambi kwami; futhi uma ukhipha okuyigugu kokuyize, uyakuba njengomlomo wami; mababuyele kuwe, kodwa wena ungabuyeli kubo. Ngiyakukwenza kulesi sizwe ube ludonga lwethusi oluqinisiwe; bayakulwa nawe, kodwa abayikukwahlula; ngokuba mina nginawe ukuba ngikusindise nokukukhulula, usho uJehova. Ngiyakukukhulula esandleni sababi, ngikuhlengisise esandleni sabesabekayo. Jeremiya 15:19–21.