Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.
UDadewethu uWhite ukhuluma izikhathi eziningana ukuthi le ndima eku-Isaya uJesu ayifunda esinagogeni laseNazaretha ayigcinanga ngokumemezela umsebenzi waKhe kuphela, kodwa futhi yayingumfanekiso womsebenzi wethu. Ukugcwaliseka okuphelele kwalowo msebenzi ogcotshiwe kufezwa yilabo abakha isibonakaliso sabayizinkulungwane eziyikhulu namashumi amane nane.
The spirit of the Lord God is upon me; because 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, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. Isaiah 61:1–7.
UMoya weNkosi uJehova uphezu kwami; ngokuba uJehova ungigcobile ukuba ngishumayele izindaba ezinhle kwabamnene; ungithumile ukuba ngibophe abaphukileyo ngenhliziyo, ngimemezele inkululeko kwabathunjiweyo, nokuvulwa kwentolongo kwababotshiwe; ukumemezela umnyaka owamukelekayo weNkosi, nosuku lokuphindisela lukaNkulunkulu wethu; ukududuza bonke abalilayo; ukumisela abalilayo eSiyoni, ukuba ngibanike ubuhle esikhundleni somlotha, amafutha entokozo esikhundleni sokulila, ingubo yokudumisa esikhundleni somoya wobunzima; ukuze babizwe ngokuthi izihlahla zokulunga, ukutshalwa kweNkosi, ukuze ikhazinyuliswe. Bayakwakha amanxiwa amadala, bavuse izincithakalo zangaphambili, balungise imizi echithekileyo, izincithakalo zezizukulwane eziningi. Abezinye izizwe bayakuma beluse imihlambi yenu, namadodana abezizwe ayakuba ngabalimi benu nabalimi bezivini zenu. Kepha nina niyakuthiwa ningabaPristi beNkosi; abantu bayakunibiza ngokuthi ningabaKhonzi bakaNkulunkulu wethu; niyakudla ingcebo yezizwe, niziqhayise ngenkazimulo yazo. Esikhundleni sehlazo lenu niyakuba nokuphindwe kabili; nasesikhundleni sokudideka bayakujabula ngesabelo sabo; ngalokho ezweni labo bayakudla ifa eliphindwe kabili; intokozo ephakade iyakuba kubo. U-Isaya 61:1–7.
In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”
Esihlokweni esedlule saqala ukukhomba “ihora, inyanga, usuku nonyaka” okwakuhlanganisa isiprofetho sesikhathi seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu. Isikhathi asisekho, ngakho-ke lezi zisho ezine zesikhathi kumelwe zisetshenziswe ngokomfanekiso ezinsukwini zokugcina, lapho izimpawu zesiprofetho zosizi lokuqala nolwesibili ziphindaphindwa osizini lwesithathu. “Unyaka” “ungumnyaka owamukelekayo weNkosi,” futhi futhi “uluwusuku lokuphindisela lukaNkulunkulu wethu.”
The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.
“Usuku” “luyinsuku lwenhlekelele,” usuku lokuphindisela, nolwempindiselo, njengoba kuchazwe nguMose.
To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. Deuteronomy 32:35.
Impindiselo ingeyami, nokuphindisela; unyawo lwabo luyakushelela ngesikhathi esifanele; ngokuba usuku lwenhlekelele yabo seluseduze, nezinto eziyakubafikela ziyashesha. Duteronomi 32:35.
In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.
Ku-Isaya kungu“nyaka owamukelekileyo” kanye “nosuku lokuphindisela,” futhi usuku lokuphindisela luyilo “usuku lwenhlekelele” lukaMose lapho unyawo lweLawodikeya lushelela khona njengoba bemukela inkokhelo nokuphindisela. Ihora lokuzamazama komhlaba okukhulu, usuku lwenhlekelele, unyaka owamukelekileyo kanye nenyanga yokuqala konke kuhambisana nomthetho weSonto. Igama elithi “inyanga” kuJoweli liyigama elengeziwe, kodwa lelo gama elengeziwe liqondile. Abahumushi bengeza igama elithi “inyanga” bevumelana neqiniso lokuthi imvula yokugcina yafika ngenyanga yokuqala.
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 in the first month. Joel 2:23.
Ngakho-ke thokozani, nina bantwana baseZiyoni, nijabule eNkosini uNkulunkulu wenu; ngokuba uniphe imvula yokuqala ngesilinganiso, futhi uyonisilela imvula, imvula yokuqala nemvula yokugcina ngenyanga yokuqala. Joweli 2:23.
The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.
Igama elithi “inyanga” liyincazelo ehunyushiwe, alisona ingxenye yombhalo wokuqala ophefumulelwe. IsiHeberu sisho nje ukuthi izimvula ziyakufika “ekuqaleni” noma “njengasekuqaleni”—okusho ukuthi uNkulunkulu uyakubuyisela izimvula enkathini yazo efanele, njengasezikhathini zangaphambili. USista White uhlanganisa ngokuphindaphindiwe umnyakazo wamaMillerite wango-1840 kuya ku-1844 nePentekoste ukuze achaze imvula yokugcina ezinsukwini zokugcina. Imvula yokugcina ifika “njengasekuqaleni,” okwakuyiPentekoste, uSista White ayihlanganisa ngokuphindaphindiwe nomthetho weSonto.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Ingelosi ehlanganyela ekumemezeleni umlayezo wengelosi yesithathu izakukhanyisa umhlaba wonke ngenkazimulo yayo. Lapha kubikezelwa umsebenzi wobubanzi bomhlaba wonke nowamandla angajwayelekile. Uhambo lwesAdventi lwango-1840–44 lwaluyisibonakaliso esikhazimulayo samandla kaNkulunkulu; umlayezo wengelosi yokuqala wathwalwa waya kuzo zonke iziteshi zobumishini emhlabeni, futhi kwamanye amazwe kwaba khona isithakazelo esikhulu kunazo zonke kwezenkolo esake sabonwa kunoma yiliphi izwe kusukela eNguqukweni yenkolo yekhulu leshumi nesithupha; kodwa lokhu kuyakwedlulwa ukunyakaza okunamandla ngaphansi kwesixwayiso sokugcina sengelosi yesithathu.
“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.
“Umsebenzi uyofana nalowo woSuku lwePhentekoste. Njengoba ‘imvula yokuqala’ yanikezwa, ekuthululweni kukaMoya oNgcwele ekuqaleni kwevangeli, ukuze kubangele ukuhluma kwembewu eyigugu, kanjalo ‘imvula yokugcina’ iyakunikwa ekupheleni kwalo ukuze kuvuthwe isivuno. ‘Khona siyokwazi, uma siphikelela ukumazi uJehova: ukuphuma Kwakhe kumisiwe njengokusa; futhi Uyakuza kithi njengemvula, njengemvula yokugcina neyokuqala emhlabeni.’ Hosea 6:3. ‘Ngakho-ke thokozani, nina bantwana baseSiyoni, nijabule kuJehova uNkulunkulu wenu; ngokuba Uninike imvula yokuqala ngesilinganiso esifanele, futhi Uyoninisela imvula, imvula yokuqala, nemvula yokugcina.’ Joel 2:23. ‘Ezinsukwini zokugcina, kusho uNkulunkulu, Ngiyothulula ngoMoya Wami phezu kwayo yonke inyama.’ ‘Kuyakuthi wonke oyakukhuleka egameni leNkosi asindiswe.’ 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, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Umsebenzi omkhulu wevangeli awuzukuphetha ngokubonakaliswa kwamandla kaNkulunkulu okuncane kunalokho okwawuphawula ekuqaleni kwawo. Iziprofetho ezagcwaliseka ekuthululweni kwemvula yokuqala ekuqaleni kwevangeli zizophinde zigcwaliseke emvuleni yokugcina ekupheleni kwalo. Nazo-ke ‘izikhathi zokuhlunyeleliswa’ umphostoli uPetru ayebheke phambili kuzo lapho ethi: ‘Ngakho-ke phendukani, niguquke, ukuze kusulwe izono zenu, ukuze kufike izikhathi zokuhlunyeleliswa ezivela ebukhoneni beNkosi; futhi Iyokuthuma uJesu.’ Izenzo 3:19, 20.” The Great Controversy, 611.
Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.
IPentekoste yayiyiku“vulwa” noma “ukuqala” komsebenzi wevangeli, futhi imvula yangemuva eku“valweni” iyiso “isiphetho.” Eyokuqala imelela eyokugcina. Inyanga yokuqala ikhomba ukuthululwa kukaMoya oNgcwele ngesikhathi somthetho weSonto.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. …
“Akekho noyedwa kithi oyoke amukele uphawu lukaNkulunkulu kuyilapho izimilo zethu zisenezibi eyodwa noma ibala phezu kwazo. Kusele kithi ukulungisa ukonakala okukhona ezimilweni zethu, ukuhlanza ithempeli lomphefumulo kukho konke ukungcola. Khona-ke imvula yakamuva iyokwehlela phezu kwethu njengoba imvula yokuqala yehlela phezu kwabafundi ngoSuku lwePhentekoste. …
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Nenzani, bazalwane, emsebenzini omkhulu wokulungiselela? Labo abazihlanganisa nezwe bamukela isimo sezwe futhi bazilungiselela uphawu lwesilo. Labo abangazethembi, abazithobayo phambi kukaNkulunkulu futhi abahlanza imiphefumulo yabo ngokulalela iqiniso, laba bamukela isimo sasezulwini futhi bazilungiselela uphawu lukaNkulunkulu emabunzini abo. Lapho isimemezelo siphuma futhi uphawu lufakwa, isimilo sabo siyohlala simsulwa futhi singenabala kuze kube phakade.” Testimonies, volume 5, 214, 216.
The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.
“Inyanga” yokuqala ngumthetho weSonto, “ihora” lokuzamazama komhlaba okukhulu ngumthetho weSonto, “usuku” lwenhlekelele, lokuphindisela nempindiselo ngumthetho weSonto, futhi “umnyaka” owamukelekayo ngumthetho weSonto. Iminyaka eyikhulu namashumi amahlanu yesiprofetho somaye wokuqala iphetha ngomthetho weSonto, lapho iminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu iqala khona.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.
Ithi kuyo ingelosi yesithupha eyayinecilongo: Khulula izingelosi ezine eziboshiwe emfuleni omkhulu, u-Ewufrathe. Zase zikhululwa lezo zingelosi ezine, ezazilungiselwe ihora, nosuku, nenyanga, nonyaka, ukuze zibulale ingxenye yesithathu yabantu. IsAmbulo 9:14, 15.
The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.
“Izingelosi ezine” ezazi “ziboshiwe emfuleni omkhulu i-Ewufrathe” “ziyakhululwa” ngehora lomthetho weSonto. Ngokwesiprofetho “zilungiselwe” ihora, usuku, inyanga, nomnyaka wenhlekelele yesibili ukuba zibulale ingxenye yesithathu yabantu. I-United States ibulawa njengombuso wesithupha wesiprofetho seBhayibheli emthethweni weSonto, futhi i-United States iyingxenye eyodwa kwezintathu yomfelandawonye ophindwe kathathu omiswa emthethweni weSonto. Inhlekelele yesibili iyaphindwa enhlekeleleni yesithathu, njengoba nje ingelosi yesibili iphindwa kweyesithathu.
Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.
Leyo mimoya emine yakhululwa ngo-9/11, kwaphawula ukuqala kokubekwa uphawu kwabayiikhulu namashumi amane nane ezinkulungwane, yase ibanjwa ngokushesha ngemva kwalokho. Lapho labo abamelwe ku-Isaya amashumi ayisithupha nanye abalilayo beduduzwa, baduduzwa ngokuthululwa okuphelele koMduduzi emthethweni weSonto, okuyilo futhi “ihora” lokuzamazama komhlaba okukhulu. Labo abalila ngonyaka owamukelekayo, yibo kanye labo abalilayo kuHezekeli isishiyagalolunye abamukela uphawu lukaNkulunkulu. UJesu waqala inkonzo Yakhe ngokucaphuna u-Isaya amashumi ayisithupha nanye, futhi uDade White uhlanganisa isimemezelo Sakhe nomsebenzi wethu.
“Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.
“UKristu wamemezela umsebenzi wakhe emhlabeni ngesikhathi, esinagogeni laseNazaretha, efunda esiphrofethweni sika-Isaya wathi: ‘UMoya weNkosi uphezu kwami, ngokuba ingigcobile ukuba ngishumayele ivangeli kwabampofu; ingithumile ukuba ngiphilise abanenhliziyo ephukileyo, ngimemezele ukukhululwa kwabathunjiweyo, nokubuyiselwa kokubona kwezimpumputhe, ngikhulule abacindezelweyo, ngimemezele umnyaka owamukelekayo weNkosi.’ Mkhulu kangakanani umsebenzi owawuphambi kwakhe!—Ukumemezela umnyaka owamukelekayo weNkosi. Lesi sikhathi sihlanganisa inkathi phezu kwenkathi, sisuka ekhulwini siye ekhulwini, kusese khona isikhathi somusa. UNkulunkulu ulindile ukuzwa ukunxusa nokungqongqoza; uqaphe ukubona isintu sisondela kuye, yena yedwa ongasiza thina. Ufisa kakhulu ukubathethelela izono zabo, abamukele babe ngabakhe. Uyokwamukela yonke imiphefumulo ephendukayo eza kuye; ngokuba kwakungokwenza lo msebenzi uNkulunkulu agcoba iNdodana yakhe ezelwe yodwa.”
“But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.
“Kodwa kungani uKristu engazange aqedele amazwi alotshiwe ku-Isaya na? Kungani eshiya isigaba esithi, ‘nosuku lokuphindisela lukaNkulunkulu wethu’? Ingxenye yokugcina yalesi sigwebo yayiyiqiniso ngokufanayo nengxenye yokuqala; futhi uKristu akaliphikanga iqiniso ngokuthula kwakhe, ngokubamba ingxenye yamazwi akhe uqobo ayewanike umprofethi wakhe okhethiweyo. Kodwa lesi sigaba sokugcina yiso izilaleli zakhe ezazithanda ukugxila kuso, futhi yiso ezazivame ukusisebenzisa, zethula ukwahlulela phezu kwabo bonke ababengewona awenkolo yazo. Esikhundleni sokunika abantu amazwi eqiniso nokulunga nentethelelo, zazibafundisile ukuthi uNkulunkulu uyawuzonda wonke umhlaba wabezizwe. Isimo sikaNkulunkulu sobuYise sasingameleliswe ngokungeyikho, futhi sifihlwe ngaphansi kwamasiko abantu. Signs of the Times, January 14, 1897.
“The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to heal 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, and the day of vengeance of our God; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.’
“Umsebenzi wabantu bakaNkulunkulu kulesi sikhathi uchazwe emazwini okuphefumulelwa achaza umsebenzi kaMesiya: ‘UMoya weNkosi uJehova uphezu kwami, ngokuba uJehova ungigcobile ukuba ngishumayele izindaba ezinhle kwabamnene; ungithumile ukuba ngibophe izinhliziyo ezaphukileyo, ngimemezele inkululeko kwabathunjiweyo, nokuvulelwa kwejele kwababoshiweyo; ngimemezele umnyaka owamukelekayo weNkosi, nosuku lokuphindisela lukaNkulunkulu wethu; ngiduduze bonke abalilayo, ngibekele abalilayo eSiyoni, ngibanike ubuhle esikhundleni somlotha, amafutha entokozo esikhundleni sokulila, ingubo yokudumisa esikhundleni somoya wobunzima; ukuze babizwe ngokuthi bayizihlahla zokulunga, isitshalo seNkosi, ukuze ikhazinyuliswe.’
“‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.
“‘Bayakha futhi izincithakalo zasendulo, bavuse amanxiwa okuqala, balungise imizi eyachithwa, izincithakalo zezizukulwane eziningi.’” Lake Union Herald, November 11, 1908.
Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.
Ngaphambi kokuba siqhubekele phambili ekuphindaphindweni komaye wesibili emayeni wesithathu, kufanele sizikhumbuze ukuthi umlayezo kufanele uqondwe ngokuletha “umugqa phezu komugqa.” Lokhu kubonisa ukuthi yonke “ihora,” “usuku,” “inyanga” kanye “nomnyaka” ezwini eliphefumulelwe okuhambisana nomongo womthetho weSonto kufanele futhi kusetshenziswe ekulungiseleleni kobuSulumane ukuhlasela umthetho weSonto.
As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel “hour” is mentioned five times.
Njengesibonelo: igama elithi “ihora” litholakala encwadini eyodwa kuphela yeTestamente Elidala, futhi leyo ncwadi iyincwadi kaDaniyeli. KuDaniyeli “ihora” kukhulunywa ngalo izikhathi ezinhlanu.
And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.
Lowo ongawi phansi akhuleke, ngalelo hora uyakuphonswa phakathi kwesithando somlilo ovuthayo. … Manje-ke, uma nilungele ukuthi ngesikhathi enizwa ukukhala kophondo, kwefleyiti, kwehabhu, kwesakibhuthi, kwesalithali, nedulisimu, nazo zonke izinhlobo zomculo, niwe phansi nikhuleke esithombeni engisenzileyo, kuhle; kodwa uma ningakhuleki, ngalelo hora niyakuphonswa phakathi kwesithando somlilo ovuthayo; futhi ungubani lowo Nkulunkulu oyakunikhulula esandleni sami? Daniyeli 3:6, 15.
Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.
UDade White uphinda asebenzise uDaniyeli isahluko sesithathu, ngakho-ke “ngalo lelo hora” emthethweni weSonto. Esahlukweni sesine sikaDaniyeli, uDaniyeli uyadideka “ihora elilodwa” njengoba ezabalaza ukuchaza ukwahlulela okuzayo phezu kukaNebukhadinezari.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Khona-ke uDaniyeli, ogama lakhe kwakunguBeliteshasari, wamangala isikhathi esiyihora elilodwa, nemicabango yakhe yamkhathaza. Inkosi yakhuluma, yathi, Beliteshasari, makungakukhathazi iphupho, noma incazelo yalo. UBeliteshasari waphendula wathi, Nkosi yami, sengathi iphupho lingabehlela abakuzondayo, nencazelo yalo ibe sezitheni zakho. Daniyeli 4:19.
Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.
UDaniyeli uyamangala “ihora elilodwa” njengoba efuna ukuqonda ukuthi angamtshela kanjani uNebukhadinezari ngesahlulelo sakhe esizayo. UDaniyeli umele isithunywa sengelosi yokuqala esimemezela ukuthi “ihora” lokwahlulela selifikile. Isiprofetho sakhe sinikezwa uNebukhadinezari, futhi ngemva konyaka isahlulelo phezu kweBabiloni sehlela uNebukhadinezari.
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.
Ngalelo hora yona le nto yagcwaliseka phezu kukaNebukadinesari; waxoshwa kubantu, wadla utshani njengezinkabi, nomzimba wakhe wamanziwa ngamazolo ezulu, kwaze kwaba yilapho izinwele zakhe sezikhule njengezimpaphe zezinkozi, nezinzipho zakhe njengezipho zezinye izinyoni. Daniyeli 4:33.
Daniel is predicting the soon-coming Sunday law, and when it arrives it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.
UDaniyeli ubikezela umthetho weSonto osuzofika maduze, futhi lapho usufika uba “yihora” lokwahlulela phezu kweBabiloni. Womabili la “mahora” akhomba umthetho weSonto, okuyihora lokuzamazama komhlaba okukhulu. UNebukadinesari uyi-alpha futhi uBelishasari uyi-omega yendaba yeBabiloni, futhi uBelishasari uyabulawa ngalo kanye lobo busuku isandla sokubhala safika odongeni.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Ngalelo hora kwaphuma iminwe yesandla somuntu, yaloba maqondana nothi lwezibani odakeni lodonga lwesigodlo senkosi; inkosi yabona ingxenye yesandla eyayiloba. Daniyeli 5:5.
The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.
“Ngalelo hora elifanayo” umbhalo wavela odongeni, kukhomba isikhathi lapho umthetho weSonto obhaliwe ubhidliza “udonga” lokwahlukanisa ibandla nombuso emthethweni weSonto, bese iBhabhiloni yaphela, njengoba kwenza ne-United States njengombuso wesithupha wesiprofetho seBhayibheli. Njengombuso wesithupha, i-United States ingamandla abusa iminyaka engamashumi ayisikhombisa engokomfanekiso ku-Isaya amashumi amabili nantathu lapho isifebe saseTire sikhohlakala. Umbuso noma inkosi u-Isaya akhuluma ngayo yizinsuku zeminyaka engamashumi ayisikhombisa, futhi umbuso owabusa iminyaka engamashumi ayisikhombisa esiprofethweni seBhayibheli kwakuyiBhabhiloni. Ukuwa kweBhabhiloni likaBelishasari kufanekisa ukuwa kwe-United States, emthethweni weSonto, lapho umbhalo wesandla odongeni uhambisana nokukhuluma njengodrako kweSambulo ishumi nantathu.
In Revelation eighteen the judgment upon Babylon begins at the Sunday law in verse four when the second voice identifies that her judgment comes in one hour and also in one day.
KuSambulo isahluko seshumi nesishiyagalombili, ukwahlulelwa kweBabiloni kuqala emthethweni weSonto evesini lesine, lapho izwi lesibili likhomba ukuthi ukwahlulelwa kwalo kufika ngehora elilodwa futhi nangosuku olulodwa.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Ngase ngizwa elinye izwi livela ezulwini, lithi: Phumani kuye, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zakhe, nokuthi ningamukeli ezinhluphekweni zakhe. Ngokuba izono zakhe sezifinyelele ezulwini, futhi uNkulunkulu uzikhumbulile iziphambeko zakhe. Mvuzeleni njengoba naye anivuzela, nimphindisele kabili ngokwemisebenzi yakhe; enkomishini ayigcwalisileyo, yigcwaliseleni kabili. Njengoba ezikhazimulisile, waphila ngokunethezeka, mnikezeni ukuhlushwa nosizi ngokulinganayo nalokho; ngokuba usho enhliziyweni yakhe ukuthi: Ngihlezi ngiyindlovukazi, angisiye umfelokazi, futhi angiyikubona usizi. Ngakho izinhlupho zakhe ziyakufika ngosuku olulodwa, ukufa, nokulila, nendlala; futhi uyakushiswa ngokupheleleyo ngomlilo; ngokuba inamandla iNkosi uNkulunkulu emgwebayo. Futhi amakhosi omhlaba, aphingile naye, aphila ngokunethezeka kanye naye, ayakumkhalela, amlilele, lapho ebona intuthu yokusha kwakhe, emi kude ngenxa yokwesaba ukuhlushwa kwakhe, ethi: Maye, maye, muzi omkhulu, Babiloni, muzi onamandla! ngokuba ngehora elilodwa isifikile ukwahlulelwa kwakho. IsAmbulo 18:4–10.
Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.
Kuyacaca ukuthi ukwahlulela okuqhubekayo phezu kweBabiloni kuqala emthethweni weSonto wevesi lesine, lapho omunye umhlambi kaNkulunkulu ubizelwa ukuphuma eBabiloni. UJohane ukhomba isikhathi sokwahlulelwa kwalo njengakho kokubili “usuku” kanye “nehora,” eqinisekisa ukuthi izimpawu zesikhathi kufanele ziqondwe ngokomfanekiso.
Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.
IPhasika kwakumelwe kugcinwe ngenyanga yokuqala, futhi iPhasika lihambisana nesiphambano, sona-ke esihambisana nomthetho weSonto.
And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.
UJehova wakhuluma kuMose naku-Aroni ezweni laseGibhithe, wathi: Le nyanga iyakuba kini ukuqala kwezinyanga; iyakuba yinyanga yokuqala yonyaka kini. Khulumani kuyo yonke inhlangano yakwa-Israyeli, nithi: Ngosuku lweshumi lwale nyanga yilowo nalowo muntu makazithathele iwundlu, njengendlu yawoyise, iwundlu lendlu. Uma-ke indlu incane kakhulu ngewundlu, yena nomakhelwane wakhe oseduze kwendlu yakhe mabakalithathe ngokwesibalo semiphefumulo; yilowo nalowo ngokudla kwakhe niyobalela iwundlu. Iwundlu lenu liyakuba ngelingenasici, eliyiduna, elinomnyaka owodwa; niyakulithatha ezimvini, noma ezimbuzini. Niyakulinakekela kuze kube usuku lweshumi nane lwaleyo nyanga; yonke inhlangano yebandla lakwa-Israyeli iyakulihlaba kusihlwa. Eksodusi 12:1–6.
Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.
IPhasika laliyisiqalo sesikhathi sePentekoste, ngakho-ke limela iPentekoste ngokomfanekiso, yona-ke ehambisana nomthetho weSonto. Itabernakele lamiswa ngosuku lokuqala lwenyanga yokuqala, ngaleyo ndlela limela ngokomfanekiso ukuphakanyiswa kwebandla elinqobayo njengophawu ngesikhathi somthetho weSonto. “Ihora,” “usuku,” “inyanga” kanye “nonyaka” losizi lwesibili kukhomba umthetho weSonto, futhi umugqa phezu komugqa ngayinye yalezo zinkulumo zesikhathi ihambisana nomthetho weSonto lapho umongo uvumelana. Ngesikhathi somthetho weSonto kuqala inkathi yesibili yokushushiswa kobupapa, eyokuqala iyileyo yeminyaka eyi-1,260 eyaletha ukuba abafel’ ukholo baleyo nkathi bakhale eNkosini ophawini lwesihlanu ngombuzo othi “kuze kube nini,” kuze kube yilapho amandla obupapa eya kwahlulelwa. Kulesi sigelekeqe sesibili segazi sobupapa uJesu wazisile abantu Bakhe ukuthi akudingeki bakhathazeke ngokuthi bayakuthini lapho beshushiswa.
But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.
Kepha lapho benihola, beninikela phezulu, ningakhathazeki ngaphambili ngokuthi niyakukhuluma ukuthini, futhi ningakucabangi ngaphambili; kodwa noma yini eniyophiwa ngalelo hora, yikhulume nina; ngokuba akusini nina enikhulumayo, kodwa nguMoya oNgcwele. Marku 13:11.
In the first woe men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.
Enyameni yokuqala abantu bahlushwa iminyaka eyikhulu namashumi amahlanu. Leyo minyaka yaqala ngoJulayi 27, 1299, yaphela ngoJulayi 27, 1449, lapho izingelosi ezine zidedela imimoya emine eyayilungiselelwe ihora, usuku, inyanga, nonyaka, ukuze zibulale ingxenye yesithathu yabantu. Isikhathi sokuhlushwa simelela inkathi yokumiswa komfanekiso wesilo e-United States. Leyo nkathi iyizinsuku eziyishumi nanhlanu ezimelelwe kuLevitikusi amashumi amabili nantathu kusukela emkhosini wamacilongo kuze kufike ePhentekoste. Inkathi yokwakhiwa komfanekiso wesilo isukela ku-9/11 kuze kube ngumthetho weSonto, kodwa inkathi yokumenyezelwa komlayezo wokukhala kwaphakathi kwamabili iyi-fractal yokwakhiwa komfanekiso wesilo kusukela ku-9/11 kuze kube ngumthetho weSonto.
The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.
Ukuqala nokuphela kokubekwa uphawu nakho kuyialfa ne-omega yokwakheka komfanekiso wesilo. Isigaba esisodwa sakha isimilo sokuphawulwa kukaNkulunkulu; esinye sakha umfanekiso wesilo. Leyo nkathi e-United States ihambisana nenkathi efanayo emhlabeni eqala ngomthetho weSonto. “Inyanga” iwuphawu lokuhlushwa okuphoqa ukumiswa komfanekiso, ngakho-ke inyanga ngesikhathi somthetho weSonto njengoba imelwe yivesi leshumi nanhlanu kuSambulo isahluko sesishiyagalolunye, nayo imelela ukuhlushwa kobuSulumane ngesikhathi sokumiswa komfanekiso wesilo emhlabeni.
There are other prophetic applications of how the prophecy of the second woe, and its hour, day, month and year represent the Sunday law and the release of Islam to strike the United States, but we must proceed on to other points.
Kukhona nezinye izindlela zesiprofetho zokusebenzisa ukuthi isiprofetho seshwa sesibili, kanye nehora laso, usuku, inyanga nonyaka, kumela umthetho weSonto nokudedelwa kweSulumane ukuba lihlasele i-United States, kodwa kumelwe siqhubekele kwamanye amaphuzu.
In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.
Esikhathini esiseduze esedlule, cishe ezinyangeni eziyisithupha ezedlule noma ngaphezulu, bengigcizelela ukuthi ubuSulumane bezinhlupheko ezintathu buxhumene ngokwesiprofetho nezingelosi ezintathu. Kusukela ekubikezelweni kukaJakobe kwezinsuku zokugcina ngoJuda njengokuthi “umvini” onamathele “embongolweni,” kuya ekutheni uKristu akhulule imbongolo ngaphambi kokungena Kwakhe kokunqoba, kanye neminye imigqa, ubuSulumane benhlupheko yokuqala neyesibili bumele umlayezo wesiprofetho owahlomisa imilayezo yengelosi yokuqala neyesibili, futhi ubuSulumane benhlupheko yesithathu bumele umlayezo wesiprofetho wengelosi yesithathu.
Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.
Muva nje, kwacashunwa isahluko esivela encwadini eyabhalwa ngu-A. T. Jones, futhi sibonisa lona lelo qiniso, kodwa ngendlela ehlukile. UJones usebenzisa uhlelo lolimi nesakhiwo seSambulo ukukhombisa ukuthi akunakwenzeka ukuhlukanisa amacilongo amathathu okugcina osizi emilayezweni yezingelosi ezintathu. Ugcizelela ukuthi ingelosi yokuqala ayinakuhlukaniswa kweyesibili, nokuthi eyesithathu ayinakuhlukaniswa kweziyimbili ezandulelayo. Okugxilwe kukho nguJones yizingelosi ezintathu, futhi nakuba emisa udaba lwakhe ngobudlelwane obungenakwehlukaniswa bezingelosi ezintathu, uqinisekisa ngalo kanye lolo hlelo lokucabanga ukuthi namacilongo eSambulo isahluko sesishiyagalolunye awanakuhlukaniswa nezingelosi ezintathu zeSambulo isahluko seshumi nane. Sizoluphetha lolu daba ngesahluko sikaJones.
CHAPTER XI. THE THIRD ANGEL'S MESSAGE
ISAHLUKO XI. UMYALEZO WENGILOSI YESITHATHU
“THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.
“IMPENDULO yalowo mbuzo obalulekile wanamuhla, othi, ‘Sizokwenzani na?’ inganikezwa ngokuqiniseka ngesisekelo Sezimpondo Eziyisikhombisa nendawo yezizwe ezinkulu zanamuhla; ngokuba impendulo inikezwa yizwi likaNkulunkulu, phezu kwalesi sisekelo uqobo lwaso.
“We have seen that inseparably connected with the last three of the Seven Trumpets, are the Three Woes. In the very midst of the Seven Trumpets—after the ending of the Fourth Trumpet, and before the beginning of the Fifth Trumpet—it is written: ‘And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound.’ Revelation 8:13.
“Sibonile ukuthi okuhlanganiswe ngokungenakuhlukaniswa nezintathu zokugcina zeziMpondo eziyisiKhombisa, yiziMaye eziNtathu. Khona kanye phakathi kweziMpondo eziyisiKhombisa—emva kokuphela kweMpondo yesiNe, nangaphambi kokuqala kweMpondo yesiHlanu—kulotshiwe ukuthi: ‘Ngase ngibona, ngezwa ingelosi indiza phakathi kwezulu, isho ngezwi elikhulu ithi: Maye, maye, maye, kwabakhileyo emhlabeni ngenxa yamanye amazwi ompondo wezingelosi ezintathu ezisazokhala.’ IsAmbulo 8:13.”
“That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.
“Ukuthi oMaye abathathu baxhumene ngokungahlukaniseki nezimpondo zokugcina ezintathu kweziyisiKhombisa, oyedwa nowodwa ngakunye, kubekwa ngale kokungabaza konke yiqiniso lokuthi, lapho ukukhala kweNgelosi yesiHlanu sekuphelile, kulotshiwe ukuthi: ‘Omunye umaye udlulile; futhi, bheka, kuseza omunye omaye ababili emva kwalokhu.’ IsAmbulo 9:12. Futhi lapho uphondo lwesithupha seluphelile, kulotshiwe ukuthi: ‘Umaye wesibili udlulile; futhi, bheka, umaye wesithathu uyeza masinyane. Ingelosi yesikhombisa yase ikhala.’ IsAmbulo 11:15.
“Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.
“Manje, exhunyaniswe ngokungenakuhlukaniswa nale ngelosi ememezela ukuza kwamaMaye Amathathu, wona exhunyaniswe ngokungenakuhlukaniswa namacilongo amathathu okugcina kwayisikhombisa, kukhona ‘iNgelosi Yesithathu’ yesAmbulo 14.
“That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.
“Ukuze lokhu futhi kubonakale kuyisiqiniseko esingangabazeki nakancane, ake siqale ngoMyalezo WeNgelosi Yesithathu wesAmbulo 14, bese silandelela emuva ukuxhumana kwawo okuqondile kuze kufike ekuqaleni kwako.
“The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’
“Amazwi okuqala embhalweni mayelana ‘neNgelosi yesiThathu’ yilawa: ‘Ingelosi yesithathu yabalandela.’ IsAmbulo 14:9. Lokhu kukhombisa ukuthi kukhona abathile ababengaphambili, labo iNgelosi yesiThathu ‘eyabalandela.’”
“Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’
“Ngakho-ke, thatha ivesi elandulelayo: ‘Kwase kulandela enye ingelosi.’ Lokhu kubonisa ukuthi kukhona nenye ingelosi eyandulela lena, okuthi, lapho lena ilandela, kuyenze ibe ‘enye.’”
“Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’
“Buyelani manje evesini lesithupha: ‘Ngase ngibona enye ingelosi.’ Nalokhu futhi kuqinisekisa ukuthi ingelosi iye yahamba ngaphambili, okubangela ukuba lena, njengoba indiza phakathi kwezulu, ibe ‘enye.’”
“Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’
“Uma sibuyela emuva ngokwengeziwe encwadini yeSambulo, asitholi ngelosi, ngaphandle kwengelosi yoCilongo lwesiKhombisa, size sifike evesini lokuqala lesahluko seshumi; khona sifunda ukuthi: ‘Ngase ngibona enye ingelosi enamandla.’ Lenkulumo, njengakuqala, iqinisekisa ukuthi, ngaphambi kwale, kukhona ingelosi, okuthi, lapho le ivele, kubangele ukuba kuthiwe ngayo ‘enye.’”
“Following yet further back, we find no angels, except the Sixth and the Fifth Trumpet angels, until we reach the last verse of chapter eight; and there we reach the primal, for we read: ‘And I beheld, and heard an angel’—not ‘another angel,’ but, primarily, ‘an angel.’
“Siqhubeka sibuyela emuva nakakhulu, asitholi zingelosi, ngaphandle kwezingelosi zeCilongo leSithupha neleSihlanu, size sifinyelele evesini lokugcina lesahluko sesishiyagalombili; futhi lapho sifinyelela kokokuqala, ngoba sifunda ukuthi: ‘Ngase ngibona, ngezwa ingelosi’—hhayi ‘enye ingelosi,’ kodwa, ngokuyinhloko, ‘ingelosi.’”
“Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:
“Ngakho-ke, kuqala ngesAmbulo 8:13, kukhona uchungechunge olungaphazamiseki lwezingelosi oluxhunywe yigama elithi ‘enye,’ luqhubeke luqonde ngqo luze lufike eNgelosini Yesithathu yesAmbulo 14, kanye nomlayezo wayo. Kanjalo:”
“‘I beheld, and heard an angel." Revelation 8:13.
“‘Ngabona, ngezwa ingelosi.” IsAmbulo 8:13.
“‘And I saw another mighty angel.’ Revelation 10:1.
“‘Ngase ngibona enye ingelosi enamandla.’ IsAmbulo 10:1.
“‘And I saw another angel.’ Revelation 14:6.
“‘Ngase ngibona enye ingelosi.’ IsAmbulo 14:6.
“‘And there followed another angel.’ Verse 8.
“‘Kwase kulandela enye ingelosi.’ Ivesi 8.
“‘And the third angel followed them.’ Verse 9.
“‘Ingelosi yesithathu yabalandela.’ Ivesi 9.
“Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:
“Mhlawumbe lo mdwebo olula olandelayo uzosiza ekucaciseni ukuxhumana phakathi kwengelosi ememezela oMaye abathathu bamacilongo amathathu okugcina kwayisikhombisa, noMyalezo weNgelosi yesiThathu wesAmbulo 14:
“1st Trumpet Revelation 8:7
“Icilongo 1 Isambulo 8:7”
“2nd Trumpet Revelation 8:8
“Uphondo lwesi-2 IsAmbulo 8:8”
“3rd Trumpet Revelation 8:10
“ICilongo sesi-3 IsAmbulo 8:10
“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.
“ICilongo sesi-4 IsAmbulo 8:12 ‘Ingelosi’—Maye, maye, maye. IsAmbulo 8:13.
“5th Trumpet Revelation 9:1–11/ First Woe
“Uphondo lwesi-5 IsAmbulo 9:1–11/ Maye Wokuqala”
“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1
“Icilongo lesi-6 IsAmbulo 9:13 kuya ku-11:13 UYisi Wesibili ‘Enye ingelosi enamandla.’ IsAmbulo 10:1”
“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6
“Icilongo lesi-7 IsAmbulo 11:13–19 Umaye wesithathu ‘Enye ingelosi. IsAmbulo 14:6”
“‘There followed another.’ Revelation 14:6
“‘Kwalandela enye.’ IsAmbulo 14:6
“‘The third angel followed them.’ Revelation 14:9.
“‘Ingelosi yesithathu yabalandela.’ IsAmbulo 14:9.
“The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.
“Ukuqondakala kwakho konke lokhu manje kungabonakala ngokugcwele ngokwengeziwe ngokucabangela lokho uMbiko WeNgelosi Yesithathu okuyikho ngempela ngokwawo: Ngokubonakala kwawo nje, inkulumo ethi ‘iNgelosi Yesithathu,’ ngokusobala ibhekisela kweyesithathu ochungechungeni lwezingelosi ezintathu. Njengoba sekukhonjisiwe kakade, lolu chungechunge lwezingelosi ezintathu, ngayinye iphethe umyalezo, lutholakala esahlukweni seshumi nane seSambulo, amavesi 6–12. Imiyalezo yalezi zingelosi ezintathu iyahlangana futhi ifinyelele esicongweni kweyesithathu, engaqedi ukukhala kuze kube ukuvuna komhlaba sekuvuthiwe, futhi sekwenziwe kwalungela ukufika kweNkosi ukuyovuna.”
“The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
“Umyalezo Wengelosi Yesithathu uqobo lwawo, njengoba umenyezelwa ngamazwi Engelosi Yesithathu, umi kanje: ‘Ingelosi yesithathu yabalandela, imemeza ngezwi elikhulu, ithi: Uma umuntu ekhonza isilo nomfanekiso waso, amukele uphawu lwaso ebunzini lakhe noma esandleni sakhe, lowo uyakuphuza iwayini lolaka lukaNkulunkulu, elithululwe lingaxutshiwe endebeni yokufutheka kwakhe; futhi uyakuhlushwa ngomlilo nangesibabule phambi kwezingelosi ezingcwele, naphambi kweWundlu; nentuthu yokuhlushwa kwabo iyakhuphuka kuze kube phakade naphakade; futhi abanakuphumula imini nobusuku, laba abakhonza isilo nomfanekiso waso, nalowo owamukela uphawu lwegama laso. Nakhu ukubekezela kwabangcwele; nansi labo abagcina imiyalo kaNkulunkulu nokukholwa kukaJesu.’”
“This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.
“Lo ngumyalezo weNgelosi Yesithathu njengoba umi, wehlukanisiwe kuleyo emibili eminye. Kodwa, empeleni, awunakubhekwa njengowehlukene; futhi awunakwenziwa ume wedwa sengathi wona wodwa ungumyalezo oyedwa, owehlukene, oya ezweni; ngokuba amazwi okuqala ngawo athi: ‘Ingelosi Yesithathu yalandelela ZONA.’ Ngakho-ke, ngamazwi okuqala omyalezo uqobo, asiqondiswa hhayi koyedwa kuphela, kodwa nakulaba ababili abawandulelayo. Futhi igama lesiGreki elihunyushwe ngokuthi ‘yalandelela’ alisho ukulandela ngokwehlukana, futhi alisho ukulandela kuphela, kodwa lisho ‘ukulandela kanye,’ njengokuba amasosha elandela ukaputeni wawo, noma izinceku inkosi yazo; ngakho-ke, ‘ukulandela umuntu entweni ethile; ukuvumela ukuba umuntu aqondiswe.’ Lapho kukhulunywa ngezinto, lisho ukulandela njengomphumela; ukulandela ‘njengomphumela wento eyayihambe ngaphambili.’ Ngakho-ke, maqondana nabantu, iNgelosi Yesithathu ilandela kanye nalezo ezimbili eziyandulelayo; futhi umyalezo wayo, njengento, ulandela njengomphumela, noma njengomphumela oqondile, walezo ezihambe ngaphambili.
“But of the Second one also it is written: ‘And there followed another angel.’ As with the Third Angel following the Second, so it is with the Second Angel following the First. And of the First one it is written: ‘And I saw another angel fly,’ etc. This is the first in this series of three. There follows with him another; and the Third Angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The First one sounds forth his message; the Second one follows and joins with the First; the Third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty, threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel’s Message cannot be truly given without the giving of all.
“Kodwa nangowesiBili kubhaliwe futhi ukuthi: ‘Kwalandela enye ingelosi.’ Njengoba iNgelosi yesiThathu ilandela eyesiBili, kunjalo-ke nangeNgelosi yesiBili elandela eyokuQala. Futhi ngowokuQala kubhaliwe ukuthi: ‘Ngabona enye ingelosi indiza,’ njalonjalo. Lena ingeyokuqala kulolu chungechunge lwezintathu. Kulandela kanye nayo enye; iNgelosi yesiThathu bese ilandela kanye nazo. Kukhona ukulandelana ngokohlelo lokuvuka kwazo; kodwa, lapho lezi zintathu sezivuke ngokulandelana, khona-ke ziqhubeka ndawonye njengento eyodwa. EyokuQala imemezela umlayezo wayo; eyesiBili iyalandela, ihlangane neyokuQala; eyesiThathu ilandela zona, ihlangane nazo; ukuze kuthi, lapho lezi zintathu sezihlangene, futhi ziqhubeka ndawonye ngamandla azo ahlangene, zakhe umlayezo omkhulu, ophindwe kathathu, onezwi elikhulu. Kudinga zonke ukuze uMlayezo weNgelosi yesiThathu uphelele; futhi uMlayezo weNgelosi yesiThathu awunakunikezwa ngeqiniso ngaphandle kokunikezwa kwakho konke.”
“What, then, is the threefold message in its respective parts?—Here is the First: ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’
“Pho-ke, pho, uyini umlayezo wezithunywa ezintathu ezingxenyeni zawo ezahlukene?—Nansi eyokuQala: ‘Ngase ngibona enye ingelosi indiza phakathi nezulu, inevangeli laphakade ukuba ilishumayele kubo abahlezi emhlabeni, nakuwo wonke umhlaba, nesizwe, nolimi, nabantu, isho ngezwi elikhulu, Yesabani uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile; nikhuleke kuye owenza izulu, nomhlaba, nolwandle, nemithombo yamanzi.’”
“Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’
“Nansi eyesiBili: ‘Kwase kulandela enye ingelosi, ithi: Liwile, liwile iBhabhiloni, umuzi omkhulu, ngokuba laphuzisa zonke izizwe iwayini lolaka lobufebe balo.’”
“And here is the Third: ‘And the Third Angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
“Nanti nansi oNgowesithathu: ‘Nengelosi yesithathu yabalandela, isho ngezwi elikhulu, yathi: Uma umuntu ekhulekela isilo nomfanekiso waso, amukele uphawu lwaso ebunzini lakhe noma esandleni sakhe, lowo uyakuphuza iwayini lolaka lukaNkulunkulu, elithululwe lingaxutshiwe enkomishini yokufutheka kwakhe; futhi uyakuhlushwa ngomlilo nangesibabule phambi kwezingelosi ezingcwele naphambi kweWundlu; nentuthu yokuhlushwa kwabo iyakhuphuka kuze kube phakade naphakade; futhi abanakuphumula imini nobusuku, labo abakhulekela isiLo nomfanekiso waso, nalowo nalowo owamukela uphawu lwegama laso. Nansi ukubekezela kwabangcwele; naba abagcina imiyalo kaNkulunkulu nokukholwa kukaJesu.’”
“A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.
“Ukubheka nje indlela amagama ale miyalezo ngayinye abekwe ngayo kuyoveza lowo mqondo okulelo gama lesiGreki elithi ‘walandela,’ elisho ‘ukulandela njengomphumela.’ Owokuqala uphethe ivangeli laphakade, ukuba alishumayele kukho konke okudaliweyo, ebiza bonke ukuba besabe uNkulunkulu, bamnike inkazimulo, futhi bamkhulekele; ngokuba ihora lokwahlulela Kwakhe selifikile. Ukwaliwa kwalo mlayezo kuveza isimo sezinto okuthi, njengomphumela walokho kwalwa, sichazwe ngamazwi eNgelosi Yesibili, elandela. Futhi ngenxa yokwaliwa koMyalezo Wokuqala; nangenxa yemiphumela yalokho kwalwa, njengoba kumenyezelwe kowesiBili; kuvele isimo sezinto, njengomphumela oqhubekayo, esidinga ukuba iNgelosi Yesithathu ibalandele, imemeza ngezwi elikhulu isixwayiso sayo esesabekayo simelene nobubi obwesabekayo obuveziwe njengomphumela ophindwe kabili wokwaliwa koMyalezo Wokuqala.”
“And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’
“Futhi ukuthi izwi nomsebenzi weNgelosi yesiThathu kuhlangana nokwengeYokuqala, kubonakala ngokusobala emazwini ayo okuphetha: ‘Naba abagcina imiyalo kaNkulunkulu, nokukholwa kukaJesu;’ ngokuba lokhu kuyinjongo njalo yokushunyayelwa kwevangeli eliphakade. Lona ngumongo wokwesaba uNkulunkulu nokumnika inkazimulo, nowokukhonza ‘owenza izulu, nomhlaba, nolwandle, nemithombo yamanzi.’ Ukugcina imiyalo kaNkulunkulu nokukholwa kukaJesu kuyikho kuphela okuyokwenza noma yimuphi umphefumulo akwazi ukuma ngehora lokwahlulela kwakhe, ingelosi yokuqala ememezela ukuthi ‘selifikile.’”
“Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.
“Masinyane ngemva kwamazwi okuphetha eNgelosi yesiThathu kwezwakala ‘izwi livela ezulwini lithi kimi: Bhala, Babusisiwe abafileyo abafela eNkosini kusukela manje’—kusukela kulesi sikhathi kuqhubeke. IsAmbulo 14:13. Futhi masinyane ngemva kwalokhu kulandela amazwi athi, ‘Ngase ngibona, bheka, ifu elimhlophe, phezu kwefu kuhlezi ofana neNdodana yomuntu, enomqhele wegolide ekhanda lakhe, nasesandleni sakhe isikela esibukhali. Kwase kuphuma enye ingelosi ethempelini, imemeza ngezwi elikhulu kulowo owayehlezi phezu kwefu, ithi, Faka isikela sakho, uvune; ngokuba isikhathi sokuvuna sesifikile kuwe; ngokuba isivuno somhlaba sesivuthiwe. Lowo-ke owayehlezi phezu kwefu wasifaka isikela sakhe emhlabeni; umhlaba wavunwa.’ IsAmbulo 14:14–16. Futhi ‘isivuno siyisiphelo sezwe.’ Mathewu 13:39.”
“Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.
“Futhi: iNgelosi yesiThathu ixwayisa ngokukhethekile bonke abantu ngokumelene nokukhonza isilo nomfanekiso waso, noma ngabe kuyini lokhu; futhi, ngokweSambulo 19:11–21, sithola ukuthi isilo nomfanekiso waso ‘bayaphila’ lapho iNkosi ifika ngamafu asezulwini, futhi ‘bobabili’ babhujiswa ngokukhazimula kokufika kwayo.
“These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.
“La maqiniso abonisa ukuthi uMlayezo Wengelosi Yesithathu ungumlayezo onamandla, oyizigaba ezintathu, onezwi elikhulu, ophuma uya kuzo zonke izizwe nemindeni nezilimi nabantu, ngaphambi nje kokubuya kwesibili kweNkosi; futhi ovuthisa ukuvuthwa kwesivuno somhlaba, wenze balunge abantu abalungiselwe iNkosi, njengalokhu umyalezo kaJohane uMbhapathizi walungisa indlela yokufika kokuqala kweNkosi. Ngakho-ke ungowokugcina, ongowokuphetha, umyalezo kaNkulunkulu emhlabeni.
“And now, having thus an understanding of what the Third Angel’s Message is in itself, the relation of that message to the great nations of today can be better discerned by a consideration of The Time of the Third Angel’s Message.” A. T. Jones, The Great Nations of Today, 114.
“Futhi manje, njengoba sesinokuqonda ngalokho uMlayezo Wengelosi Yesithathu oyikho ngokwawo, ubudlelwane balowo mlayezo nezizwe ezinkulu zanamuhla bungabonakala kangcono ngokucabangela Isikhathi soMlayezo Wengelosi Yesithathu.” A. T. Jones, The Great Nations of Today, 114.