My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.
Isifiso sami ukuletha ubufakazi besiprofetho sikaJoweli ngendlela yokuthi ubufakazi bukaJoweli bubonakale kulokho uPetru ayekusho nayekwenza ngePhentekoste. Ngiqinisekile ukuthi iBhayibheli licacile ngalokho uPetru ayekwenza nayekusho ngePhentekoste, kodwa ngifuna ukuqonda lokho uPetru ayekufanekisa ngokwesiprofetho emlandweni wemvula yokugcina, lapho ebeka umlayezo wePhentekoste ngamagama okugcwaliseka kwencwadi kaJoweli.
Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.
UPetru uwuphawu lwensali yabantu bakaNkulunkulu, futhi akaboniswa kuphela ngePentekoste, kodwa nakuKhesariya Filipi kuMathewu 16. IKhesariya Filipi itholakala emavesini eshumi nantathu kuya kweleshumi nanhlanu kaDaniyeli 11, amavesi amathathu abeka impi eyagcwaliseka kuqala ngesikhathi somlando lapho iKhesariya Filipi yayiqanjwa ngokuthi iPaniumi. Amavesi eshumi nantathu kuya kweleshumi nanhlanu andulela ivesi leshumi nesithupha, elikhomba umthetho weSonto e-United States. Ivesi leshumi likhomba ukuwa kweSoviet Union ngo-1989. Amavesi eshumi kuya kweleshumi nesithupha kaDaniyeli 11 amelela isikhathi esisukela ku-1989 kuya emthethweni weSonto, futhi leso sikhathi siwumlando “ofihlekile” wevesi lamashumi amane laleso sahluko.
The Hidden History in BOLDFACE
Umlando Ofihlekile ngezinhlamvu EZIGQAMILEYO
1798
1798
And at the time of the end shall the king of the south push at him:
Nangesikhathi sokuphela inkosi yaseningizimu iyakumshaya:
1989
1989
But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.
Kepha amadodana akhe ayakuvuswa, abuthele uquqaba lwamabutho amakhulu; inkosi yasenyakatho iyakuza imhlasele njengesivunguvungu, nezinqola zempi, nangabagibeli bamahhashi, nangemikhumbi eminingi; iyakungena emazweni, ikhukhule, idlule. Futhi oyedwa uyakufika impela, akhukhule, adabule; khona-ke uyakubuya, avuswe futhi, kuze kufike enqabeni yakhe.
2014 the battle of Raphia
2014 impi yaseRaphia
And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.
Inkosi yaseningizimu iyakuthukuthela, iphume ilwe nayo, yebo, nenkosi yasenyakatho; yona iyakumisa ixuku elikhulu; kodwa lelo xuku liyakunikelwa esandleni sayo. Lapho selisusiwe lelo xuku, inhliziyo yayo iyakuziphakamisa; iyakuwisa amashumi ezinkulungwane amaningi; kodwa ayiyikuqiniseka ngalokho.
The battle of Panium (Caesarea Philippi)
Impi yasePaniumi (iKhesariya Filipi)
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.
Ngokuba inkosi yasenyakatho iyakubuya, ibuthanise isixuku esikhulu kunesokuqala; futhi ngokuqinisekileyo iyakuza emva kweminyaka ethile inebutho elikhulu kanye nengcebo eningi.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.
Ngalezo zikhathi abaningi bayakusukuma balwe nenkosi yaseningizimu; futhi abaphangi babantu bakho bayoziphakamisa ukuze baqinisekise umbono; kodwa bayakuwa.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.
Khona-ke inkosi yasenyakatho iyakufika, yakhe uthango lokuvimbezela, ithumbe imizi ebiyelwe kakhulu; izingalo zaseningizimu aziyikumelana, nabantu bayo abakhethiweyo futhi; futhi akuyikuba khona amandla okumelana.
The Sunday law in the USA
Umthetho weSonto e-USA
But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.
Kepha lowo oza kumhlasela uyakwenza ngokwentando yakhe, futhi “akuyikuba khona oyakuma” phambi kwakhe; futhi “uyakuma” ezweni elikhazimulayo, eliyakuchithwa ngesandla sakhe. Uyakungena futhi ezweni elikhazimulayo, futhi amazwe amaningi ayakugumbuqelwa; kodwa laba bayakuphunyuka esandleni sakhe, yebo u-Edomi, noMowabi, nezikhulu zabantwana bakwa-Amoni. Uyakwelulela isandla sakhe futhi phezu kwamazwe; futhi izwe laseGibhithe aliyikuphunyuka. Daniyeli 11:40, 10–16, 41, 42.
When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.
Ngenkathi uPetru, ngokwesiprofetho, eseKesariya Filipi (Panium), futhi iPhentekoste siyisikhathi semvula yokugcina, lokhu kumbeka ‘emlandweni ofihlekile’ wevesi lamashumi amane. Ngihlose ukukhuluma ngempi yamanje yase-Ukraine emelwe evesini lelishumi nanye lesahluko seshumi nanye, kanye nempi ezayo yasePanium yamavesi eleshumi nantathu kuya kweleshumi nanhlanu eholela eMpini Yezwe Yesithathu, okuyizenzakalo zangaphandle phakathi kuka-1989 nomthetho weSonto, kodwa njengamanje sikhomba umlando wengelosi yesithathu kusukela ngo-Okthoba 22, 1844 kuze kube sekumisweni kwebandla elisemthethweni ngo-1863.
The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.
Umugqa ufanekisa ukufika kwengelosi yesithathu ngo-9/11 (1844) kuze kufike umthetho weSonto (1863). Umthetho weSonto wafanekiswa yi-Emancipation Proclamation ememezela inkululeko, ngalokho kufanekiswa umthetho weSonto lapho inkululeko isuswa khona. Inkululeko eyamenyezelwa ngumongameli wokuqala weRiphabhulikhi, ifanekisa inkululeko eyosuswa ngumongameli wokugcina weRiphabhulikhi—ongokwesiprofetho omiselwe ukuba abe ngumbusi wobushiqela ngesikhathi somthetho weSonto.
“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.
“Lapho isizwe sakithi siyolahla kanjalo izimiso zikahulumeni waso size senze umthetho weSonto, ubuProthestani buyakuthi ngaleli senzo buhlanganise izandla nobuPapa; lokhu akuyikuba lutho olunye ngaphandle kokunika ukuphila kulobo bugabha-busi obude sebulokhu bulindele ngentshiseko ithuba labo lokuphinde bugxumele embusweni wobudlovu obusebenzayo.” Testimonies, volume 5, 711.
742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.
U-742 BC wawungumlando we-alpha owaqala iziprofetho zesikhathi zika-Isaya 7:8, ezafinyelela ekugcwalisekeni kwe-omega ngo-1863. Ngo-742, u-Ahazi, inkosi yombuso oseningizimu wakwaJuda, wayengena empini yombango elwa nezizwe eziyishumi zasenyakatho ezakha umbuso wasenyakatho. Umlando ka-742 BC wabonakaliswa kwaJuda, izwe lenkazimulo elingokoqobo leMibhalo, elalihlalwa amaJuda angokoqobo futhi limelwe kulesi siqephu yinkosi embi neyisiwula u-Ahazi—ngaleyo ndlela kufanekiselwa umlando we-omega ka-1863. Umlando we-omega ka-1863 ugcwaliseka phakathi nesikhathi i-United States ibusa njengesilo somhlaba, umbuso wesithupha wesiprofetho seBhayibheli. I-United States iyizwe lenkazimulo elingokomoya, elakhiwe ubuKristu bamaProthestani abangamaJuda ngokomoya ngokweBhayibheli. Impi yombango phakathi kwenyakatho neningizimu ngo-742 BC emlandweni we-alpha yafanekisa impi yombango phakathi kwenyakatho neningizimu emlandweni we-omega ka-1863. Ngokuhlangene, labo fakazi ababili babonisa umlando wangaphandle oholela emthethweni weSonto, lapho izwe lenkazimulo elingokomoya liyophinde lihlukaniswe izigaba ezimbili.
In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.
Ngo-742 BC, umbuso wasenyakatho wawumele umfelandawonye phakathi kwezizwe eziyishumi zasenyakatho zakwa-Israyeli neSiriya, ngaleyo ndlela ube yisifaniso somfelandawonye nombuso wangaphandle, njengoba kwagcwaliseka lapho ukwesekwa kobupapa obabesekela ubugqila kunikezwa izifundazwe zaseningizimu ezazisekela ubugqila eMpini Yombango. Umngane wangaphandle waseSiriya ngo-742 BC, nomngane wangaphandle wobupapa eMpini Yombango, ukhomba umfelandawonye wabahwebi bomhlaba wonke kanye namaDemocrat angabomhlaba wonke empini yabo yokulwa ne-MAGA-ism, impi eyaqala ngo-2015 lapho umongameli wesine futhi ocebile kunabo bonke esukuma, futhi ngokwenza kanjalo wavusa wonke umbuso waseGrecia ngokukaDaniyeli isahluko seshumi nanye, ivesi lesibili. Lokho kuvuswa kukhomba ukuvuswa kwabezizwe encwadini kaJoweli. “Grecia” kanye “nabezizwe” kuyizimpawu zamandla kadrako aholela umhlaba e-Armagedoni ngokubambisana nesilo kanye nomprofethi wamanga.
In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.
Ngonyaka ka-2015 abeZizwe bavuswa ukuba balalele ubizo lwesiprofetho oluya esigodini sikaJehoshafati sikaJoweli, asibiza futhi ngokuthi yisigodi sokwahlulela. Ngonyaka ka-2015 uDonald Trump wamemezela ukuzongenela kwakhe ukhetho lukamongameli, ngalokho evusa umbuso wobumbuluzimhlaba wonke omelelwe njengeGrisi; kwathi abeZizwe baqala uhambo lwabo oluya e-Armagedoni, kwaba njalo unyaka owodwa kuphela emva kokuqala kweMpi yase-Ukraine, ngokugcwaliseka kwevesi leshumi nanye likaDaniyeli ishumi nanye.
The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?
Izimpi zombango zango-742 BC nango-1863 ziveza umlando womthetho weSonto, ophawula ukuphela kombuso wesithupha wesiprofetho seBhayibheli. Lowo mbuso wesithupha waqala ngeMpi Yenguquko, ngakho-ke ukuphela kombuso wesithupha emthethweni weSonto kuveza ukuphindaphindwa kweMpi Yenguquko, ngesikhathi kanye lapho iMpi Yombango iqhubeka khona. Incazelo kanye nokuqanjwa kwanoma iyiphi impi njengeyombango noma eyenguquko kusekelwe embonweni womuntu. Lokho amaDemocrat akwenza manje ngomzabalazo wezomthetho, ngokukhwabanisa kwemali, ngobuqili, ngokufuduka okungekho emthethweni nangenkulumo-ze bakubiza ngokuthi yinguquko yombala, kodwa leyo miphefumulo ephikisana namasu abo obumbuluzwe bomhlaba ibheka yona kanye leyo misebenzi njengokuvutshelwa kwesiphithiphithi ‘sombango’. Ingabe i-Antifa iyisigebengu noma iqhawe?
The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.
Lezi zimpi ezimbili zomlando zimelela impi eyodwa ehlukanisayo eyenzeka emlandweni womongameli wokugcina weRiphabhulikhi. Njengakumongameli wokuqala weRiphabhulikhi, le mpi iyakunqotshwa ngumongameli wokugcina weRiphabhulikhi, naye owafaniswa kusengaphambili ngumongameli wokuqala, naye owayengumnqobi weMpi Yenguquko. Uguquko lwe-MAGA, ngokusho kwamaDemocrat, lukhiqiza ‘ukungazinzi komphakathi’ kwamanje. Ngokuncika ekuthambekeleni kwakho kwezombusazwe siqu, impi yamanje ingaba yimpi yenguquko noma impi yombango. Ngokwesiprofetho, iyikho kokubili.
1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.
U-1863 umelela umthetho weSonto, futhi no-1844 wenza kanjalo, lapho ingelosi yesithathu ifika nomlayezo womthetho weSonto. Isikhathi esisuka ku-1844 kuya ku-1863 siphethe uphawu lomthetho weSonto kusukela ekuqaleni kuze kube sekugcineni. Ngo-1846 umshado wamaWhite, ukugcinwa kweSabatha, kanye nokuguqulwa kwegama kusuka kuHarmen kuya kuWhite kwaphawula ukuthi umshado owangenwa ngomhla ka-22 Okthoba 1844 wawusufezekisiwe, futhi lokho kufezekiswa kwaphawula ukuqala kwenqubo yokuvivinywa kwengelosi yesithathu, njengoba nje uvivinyo lweSabatha oluphindwe kathathu lwemana lwaphawula ukuqala kwezivivinyo eziyishumi ezalandela ubhapathizo loLwandle Olubomvu.
The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.
Imana yaba yisivivinyo sokuqala, futhi yamela isivivinyo seshumi eKadeshi, ngokuba kokubili kumele umlayezo wengelosi yesithathu, ngakho-ke nomthetho weSonto.
“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.
“Njalo ngesonto phakathi nokuhlala kwabo isikhathi eside ehlane ama-Israyeli abona isimangaliso esiphindwe kathathu, esasihloselwe ukugcizelela ezingqondweni zabo ubungcwele beSabatha: ngosuku lwesithupha kwehla inani eliphindwe kabili lemana, ngosuku lwesikhombisa akwawelanga lutho, futhi isabelo esasidingeka ngeSabatha sagcinwa simnandi futhi simsulwa, kanti uma kwakugcinwa okuthile nganoma yisiphi esinye isikhathi kwakuba kungasafaneleki ukusetshenziswa.” Patriarchs and Prophets, 296.
The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.
Owokuqala ezivivinyweni eziyishumi kwakuyisivivinyo “semana,” esimelela umlayezo ophindwe kathathu wezingelosi ezintathu zesAmbulo ishumi nane. Njengasemananini, lezo zingelosi zimelela isixwayiso esiphindwe kathathu esimelene nokukhonza ngosuku lokuqala lwesonto. Isimangaliso semana esiphindwe kathathu “sahlelwa ukuba sigxilise ezingqondweni zabo ubungcwele beSabatha,” okuyikho kambe inhloso yengelosi yesithathu. Esokuqala kulezi zimangaliso ezintathu ezimelelwa yimana, sasihilela “ukudla” isinkwa sasezulwini, futhi “ukudla” kuwuphawu lwe-alpha lwenkathi yemvula yokugcina. Isimangaliso sesibili simelela umlayezo wengelosi yesibili lapho ugqozi “luphinda kabili” amazwi nemisho ukuze lubeke uphawu enkathini emelwe ukuwa okubili kweBabiloni, ngokuba iBabiloni liwile, liwile. Isimangaliso sesibili kwakuwu “ukuphindwa kabili” kwenani lemana ngosuku lwesithupha. Isimangaliso sesithathu kwakungukulondolozwa kwesinkwa seSabatha sosuku lwesikhombisa.
As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.
Njengomfanekiso wezingelosi ezintathu, imana iyingelosi yokuqala, ngakho-ke kufanele iqukathe indaba yonke, okuyiyona, eSambulweni seshumi nane, indaba yazo zonke izingelosi ezintathu. Ingelosi yokuqala iyifrakthali yemiyalezo yazo zonke izingelosi ezintathu. Ifrakthali iyisimo sejiyomethri esiyinkimbinkimbi esingahlukaniswa sibe izingxenye, ngayinye yazo iyikhophi yento yonke kodwa encishiswe ngosayizi. Lesi sici sibizwa ngokuthi ukufana kwangaphakathi. Amafrakthali avame ukuba nemininingwane eyinkimbinkimbi kungakhathaliseki ukuthi usondeza kangakanani. Amafrakthali ayavela ezibalweni, ebhayoloji, kwifiziksi, kwijeoloji, ekhemistri, kwezinkanyezi, kwezobunjiniyela, nakwezinye izindawo eziningi zokuqonda.
The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.
“Isakhiwo sezinyathelo ezintathu” sezingelosi ezintathu kuSambulo isahluko seshumi nane simelwe emlayezweni wengelosi yokuqala, ngaleyo ndlela kwenze ingelosi yokuqala ibe “yi-fractal” yezingelosi ezintathu. Izahluko ezintathu zokuqala zencwadi kaDaniyeli zimelela ngokulandelana imilayezo yengelosi yokuqala, eyesibili, neyesithathu, futhi uDaniyeli isahluko sokuqala uqukethe sona leso “sakhiwo sezinyathelo ezintathu” esimelwe kulezo zahluko ezintathu, njengasezingelosini ezintathu maqondana nengelosi yokuqala.
The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.
Isimangaliso esiphindwe kathathu semana kwakufanele sidliwe, futhi uDaniyeli isahluko sokuqala sikhuluma ngokudla. UDaniyeli waphumelela ekuhlolweni kokudla ngokukhetha imidumba kunokudla kwaseBhabhiloni. Wabe esehlolwa ngokubukeka kwakhe, futhi ukubukeka kwakhe kwaveza ukwahlukaniswa phakathi kobuso bakhe nobuso balabo ababedla ukudla kwaseBhabhiloni. Umlayezo wengelosi yesibili uwubizo lokwehlukana neBhabhiloni ngesikhathi somlando wokwehlukanisa lapho kwakhiwa khona izigaba ezimbili bese zibonakaliswa. Lokho kuhlolwa kwesibili kukaDaniyeli kwaholela ekuhlolweni kwesithathu kukaNebukadinesari, okwakuyisivivinyo sesithathu esahlukweni sokuqala futhi esifanekisela ukuhlolwa kwesithombe segolide esahlukweni sesithathu, uSista White asikhomba ngokuphindaphindiwe njengomthetho weSonto, okuwumlayezo wengelosi yesithathu. UDaniyeli isahluko sokuqala uyifraktali yezahluko ezintathu zokuqala zikaDaniyeli, futhi lezo zahluko ezintathu zimelela izingelosi ezintathu zeSambulo isahluko seshumi nane, lapho ingelosi yokuqala kanye nesahluko sokuqala sikaDaniyeli kokubili kuyizifraktali zazo zontathu izingelosi nazo zontathu izahluko.
“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.
“Njalo ngeviki phakathi nokuhlala kwabo isikhathi eside ehlane ama-Israyeli afakazela isimangaliso esiphindwe kathathu, esakhelwe ukugxilisa ezingqondweni zabo ubungcwele beSabatha: ngosuku lwesithupha kwehla isilinganiso esiphindwe kabili semana, ngosuku lwesikhombisa akwehli lutho, kanti isabelo esasidingeka ngeSabatha sagcinwa simnandi futhi sihlanzekile, kuyilapho uma kukhona okwake kwagcinwa kwanoma yisiphi esinye isikhathi kwakungasafanele ukusetshenziswa.
“In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.
“Ezimo ezazihambisana nokunikwa kwemana, sinobufakazi obuphelele bokuthi iSabatha ayizange imiswe, njengoba abaningi bethi, ngesikhathi kunikezwa umthetho eSinayi. Ngaphambi kokuba abakwa-Israyeli bafike eSinayi babeyiqonda iSabatha njengento eyayibabophezela. Ngokubopheleka kwabo ukuqoqa njalo ngoLwesihlanu isabelo esiphindwe kabili semana belungiselela iSabatha, lapho yayingeke ine khona, ubungcwele bosuku lokuphumula babugcizelelwa kubo njalo. Futhi lapho abanye babantu bephuma ngeSabatha ukuyoqoqa imana, iNkosi yabuza yathi, ‘Kuyoze kube nini nenqaba ukugcina imiyalo yami nemithetho yami na?’” Patriarchs and Prophets, 296.
Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.
Ukuqoqa nokudla imana kufanekisa uJohane esahlukweni seshumi sencwadi yeSambulo ethatha (eqoqa) incwadi encane esandleni sengwezi, bese eyidla.
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. Revelation 10:9.
Ngase ngiya engelosini, ngathi kuyo: Nginike incwadana leyo. Yathi kimi: Yithathe, uyidle iphele; iyakwenza isisu sakho sibe munyu, kepha emlonyeni wakho iyakuba mnandi njengeju. IsAmbulo 10:9.
John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.
UJobe kwadingeka kuqala aye engelosini ayicele, khona-ke kwadingeka “athathe” incwadi encane, bese futhi kwadingeka “ayidle.” UJobe umele izinyathelo ezintathu zengelosi yokuqala ngokuya kuyo nokuyicela ingelosi, kulandelwe yisinyathelo sesibili sokuthatha nesesithathu sokudla. Ukuqoqa kanye/noma ukudla, kuyisivivinyo sokuqala kwezintathu zemana, kodwa kuqukethe i-fractal yazo zonke izivivinyo ezintathu zemana. Ukuqoqa nokudla imana kufanekisa uJeremiya.
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. Jeremiah 15:16.
Amazwi akho afunyanwa, ngawadla; izwi lakho laba kimi intokozo nokwethaba kwenhliziyo yami; ngokuba ngibizwa ngegama lakho, Jehova Nkulunkulu wamabandla. Jeremiya 15:16.
His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.
“Amazwi” akhe atholwa nguJeremiya owayefuna, wase ecela incwadi encane. Izwi lakhe latholwa ngesikhathi imana iqoqwa. Ukuqoqa nokudla imana kufanekisa uHezekeli owadla incwadi ayinikiweyo; ngokwenza kanjalo kukhombisa ukuthi ukwenqaba ukudla incwadi kwakuwukuba njengendlu ehlubukayo.
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.
Kodwa wena, ndodana yomuntu, yizwa engikushoyo kuwe; ungabi yisihlubuki njengaleyo ndlu eyisihlubuki; vula umlomo wakho, udle engikunika khona. Kwathi lapho ngibheka, bheka, kwathunyelwa isandla kimi; futhi, bheka, kwakukhona kuso umqulu wencwadi; wawelula phambi kwami; wawulotshiwe ngaphakathi nangaphandle; futhi kwakulotshiwe kuwo izililo, nokukhala, nosizi. Wase esethi kimi, Ndodana yomuntu, yidla okutholayo; yidla lo mqulu, uhambe ukhulume kuyo indlu ka-Israyeli.
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. Ezekiel 2:8–3:3.
Ngakho ngavula umlomo wami, wangidlisisa lowo mqulu. Wasesethi kimi: Ndodana yomuntu, yidla ngesisu sakho, ugcwalise amathumbu akho ngalo mqulu engikupha wona. Ngase ngiwudla; wawumnandi emlonyeni wami njengezinyosi ngobumnandi. Hezekeli 2:8–3:3.
If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.
Uma uHezekeli enqaba ukudla incwadi encane wayezoba phakathi kwendlu ehlubukayo, futhi “umqulu” “wencwadi” ayemelwe ukuwudla wavezwa njengo “izililo, nokukhala, nosizi,” okumela umlayezo ophindwe kathathu ezinsukwini zokugcina. Umlayezo ophindwe kathathu wezinsuku zokugcina uyimilayezo yezingelosi ezintathu yesAmbulo isahluko seshumi nane, futhi umongo uHezekeli aletha kuwo leyo milayezo emithathu ungumongo wobuSulumane nosizi lwesithathu. Leyo milayezo emithathu ine-alpha ne-omega, kanti owesithathu ungo “sizi,” okuwuphawu oluyinhloko lobuSulumane, ngakho i-alpha kufanele ivumelane ne-omega; ngalokho-ke “izililo” zimelela izililo ezaqala ngo-9/11 ngokufika kwecilongo lesikhombisa nosizi lwesithathu, okwakuyokhula kancane kancane kuqhubekele phambili kuze kuyofinyelela ezinhluphekweni eziyisikhombisa zokugcina. Ekuzamazameni komhlaba komthetho weSonto wesAmbulo isahluko seshumi nanye, usizi lwesithathu luyeza masinyane, futhi ugqozi luyasitshela ukuthi isimemezelo esingalungile sika-Isaya isahluko seshumi yilo mthetho weSonto. Ivesi liqala ngokuthi “usizi” phezu kwalabo abamisa izimemezelo ezingalungile.
Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.
Ukudla imana kwakuyisivivinyo sokuqala kwezintathu, esesibili kwakuwukuthi “kuphindwe kabili” ngosuku lokulungiselela. Futhi babebelungiselelani? Babebelungiselela isivivinyo seSabatha, esingumyalezo wengelosi yesithathu.
That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.
Leyo simangaliso esiphindwe kathathu sasingeyona kuphela kepha futhi sasiyisivivinyo sokuqala, noma isivivinyo se-alpha, sezivivinyo eziyishumi. UNkulunkulu wanika imana esinyathelweni sokuqala, wabe esenika isabelo “esiphindwe kabili” esinyathelweni sesibili, kodwa akazange anike lutho esesithathwini. Isivivinyo sesithathu sehlukile kunezivivinyo ezimbili zokuqala, ngoba esesithathu siyisivivinyo esinqumayo. Lezo zivivinyo ezintathu zimelela i-alpha yenqubo yokuvivinya enezinyathelo eziyishumi eholela eKadeshi lokuqala.
If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.
Uma uphenya izazi zemfundiso yenkolo ezehlukene, uzothola uhlu oluningi lwezilingo eziyishumi ezifika esiphethweni sazo eKadeshi lokuqala. Cishe zonke zifaka uLwandle Olubomvu njengesinye sezilingo eziyishumi, kanti ezinye zifaka izimpawu zomlando ezandulela uLwandle Olubomvu ngesikhathi sezinhlekelele. Zonke ziyiphutha.
The first test is the manna. Paul identifies that the Red Sea crossing was baptism.
Ukuvivinywa kokuqala yimana. UPawulu uveza ukuthi ukuwela uLwandle oluBomvu kwakuyibhapathizo.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.
Ngaphezu kwalokho, bazalwane, angithandi ukuba ningazi ukuthi obaba bethu bonke babengaphansi kwefu, futhi bonke badabula olwandle; futhi bonke babhapathizelwa kuMose efini nasolwandle. 1 Korinte 10:1, 2.
Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.
UMose umelela ngokwesifaniso uJesu, futhi ubhapathizo lukaJesu lukhomba inqubo yokuvivinywa, enezinhlangothi ezintathu ngemvelo yayo, eqala ngokuhlolwa kokunxanela ukudla futhi ikugcizelele. Isiphambano sasimelwe ngokwesifaniso yiPhasika laseGibhithe. Lapho bephumela ngaphesheya koLwandle oluBomvu, uKristu wavuswa njengomnikelo wezithelo zokuqala. Lapho ephuma ethuneni lamanzi ngezandla zikaJohane uMbhapathizi, uKristu (umnikelo wezithelo zokuqala) waqala inqubo yokuvivinywa yezinsuku ezingamashumi amane. Emva kokuba esevusiwe njengoba kwakumelwe ngokwesifaniso ngobhapathizo lwaKhe, kwaba khona izinsuku ezingamashumi amane lapho uKristu ayehlanganyela khona nabafundi ubuso nobuso. Inqubo yokuvivinywa iqala emva kokuwela uLwandle oluBomvu, njengokuba impela noKristu waqhutshwa nguMoya waya ehlane masinyane nje ephumile emanzini.
The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.
Isivivinyo sokuqala sikaKristu kwakuyisifiso sokudla, ngoba iSinkwa saseZulwini saqala umsebenzi Waso ogcotshiwe khona kanye lapho u-Adamu ayewile khona. Isivivinyo sokuqala emva koLwandle Olubomvu yisivivinyo semana esiyizigaba ezintathu, esifanekisela isivivinyo esiyizigaba ezintathu phezu kweSinkwa saseZulwini. Ukuvivinywa kukaKristu kwaqala emva kokuba ephume emanzini, ngakho-ke izivivinyo eziyishumi nazo kumelwe ziqale “emva” kokuba bona bephume emanzini. Khona-ke uKristu wabhekana nesivivinyo esiyizigaba ezintathu, esabekwa ngaphakathi komongo wesifiso sokudla, njengoba kwafanekiselwa yisivivinyo esiyizigaba ezintathu semana esaqala emva kokuba uMoya esexoshe u-Israyeli wasendulo eGibhithe wamngenisa ehlane.
The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.
Olunye uhlu oluqagela ngokuthi yikuphi ukuhlubuka okumeleke yilezo zilingo eziyishumi eziphetha eKadeshi lubala ukuhlubuka kwethole legolide lika-Aroni njengolunye lwalezo zilingo eziyishumi, kodwa luyaphambuka.
The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.
Ukucunula kwethole legolide kumela izivivinyo ezimbili. Kuyingxenye ebalulekile yophawu lwethole legolide. Ukukhonza izithombe okwabonakaliswa lapho abantu becabanga ukuthi uNkulunkulu wayengeke abone, kwalandelwa ukubuya kukaMose. Khona-ke abantu benza ukukhetha ukuhlala bengabakhonzi bezithombe phambi kukaNkulunkulu ngokugcwele, njengoba emelwe nguMose.
In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.
Kulokho kuvukela okuphindwe kabili nokwandayo, sibona ukwahlukana okungokwesiprofetho ezizweni, ngesikhathi isizwe sakwaLevi sabelwa ngokukhethekile umsebenzi wendlu engcwele, ngoba kwaze kwaba yilokho kuvukela, umsebenzi wendlu engcwele wawufanele wenziwe ngamazibulo azo zonke izizwe. Kwakungeke kusaba njalo. Manje isizwe esithembekileyo sakwaLevi sasiyogcina ithempeli. “Ukwahlukana” noma ukwehlukaniswa kube ‘kubili’ kuyisici sesimilo esingokwesiprofetho sethole legolide.
Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.
Ukuhlubuka kuka-Aroni kwakuwuphawu lwangaphambili lokuhlubuka kukaJerobowamu, inkosi yokuqala yombuso wasenyakatho wakwa-Israyeli. UJerobowamu “uphindaphinda” amathole egolide, ebeka elilodwa eBetheli nelinye eDani. U-Aroni noJerobowamu bamele izindaba zomlando ezihambisanayo, okuwumlando wokwakheka komfanekiso wesilo. Umlando womfanekiso wesilo ugcwaliseka ngezikhathi ezimbili, ezihlukaniswe ngumthetho weSonto e-United States. Umfanekiso wesilo uwuphawu lokuhlanganiswa kwebandla nombuso, okumiswa kuqala e-United States, bese kuba semhlabeni.
There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.
Njalo kukhona ukwehlukana okuhambisana nezimpawu zomfanekiso wesilo. Ku-Aroni kwakuwukwahlukaniswa kwabaLevi, kuJerobowamu kwakuwukwehlukaniswa kwezizwe eziyishumi nambili zaba yizizwe ezimbili zaseningizimu nezizwe eziyishumi zasenyakatho.
The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.
Uphawu balobo budlelwane bebandla nombuso bubizwa ngokuthi “umfanekiso wesilo” nguJohane encwadini yesAmbulo. Amathole egolide ka-Aroni nekaJerobowamu ayeyimifanekiso yesilo, kanti isilo ayeyimifanekiso yaso yiBhabhiloni, ngokuba umbuso wokuqala wesiprofetho seBhayibheli umelelwa yinhloko “yegolide” kuDaniyeli isahluko sesibili. Umfanekiso wesilo umelela izivivinyo ezimbili, ngokuba uvivinyo luqalwa kuqala phezu kwesilo sasemhlabeni—i-United States, bese kuthi esahlukweni seshumi nantathu sesAmbulo i-United States iphoqe umhlaba ukuba umise umfanekiso wesilo. Uvivinyo lokuqala yi-USA, bese kuba umhlaba.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Njengoba iMelika, izwe lenkululeko yenkolo, iyohlangana noPapa ekuphoqeni unembeza nasekucindezeleni abantu ukuba bahloniphe isabatha lamanga, abantu bawo wonke amazwe omhlaba bayoholeleka ukuba balandele isibonelo sayo.” Testimonies, volume 6, 18.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Izizwe zakwamanye amazwe ziyolandela isibonelo se-United States. Nakuba iyona ehola ekuqaleni, nokho yona leyo nkinga efanayo iyofikela abantu bethu kuzo zonke izingxenye zomhlaba.” Testimonies, volume 6, 395.
The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.
Ukuhlubuka kwethole legolide kuphindwe kabili, futhi kuphawula izivivinyo ezimbili kwezokuqala eziyisishiyagalolunye eziholela esivivinyweni seshumi nesokugcina eKadeshi lokuqala. Lapho ukuhlubuka kuka-Aroni nokukaJerobowamu kuhlanganiswa “umugqa phezu komugqa,” uthola u-Aroni, umpristi omkhulu omele ibandla, noJerobowamu, inkosi yakwa-Israyeli, omele umbuso. Le migqa emibili ndawonye iyisibonakaliso sokuhlangana kwebandla nombuso. Ama-altare amabili kaJerobowamu amiswa eBethele, (okusho ibandla) naseDani (okusho ukwahlulela), futhi ndawonye amele ukuhlanganiswa kwebandla nombuso. Njengoba la maphuzu esemisiwe, sizoqala ukuhlonza izivivinyo eziyishumi.
The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.
Izivivinyo eziyishumi zibekwe ngaphakathi komongo wokuphumula kweSabatha (Hebheru 3–4). Ziqala ngesimangaliso esiphindwe kathathu semana kanye nesifundo saso maqondana neSabatha, bese ziphetha esivivinyweni seshumi, iKadeshi lokuqala. Leyo Kadeshi lokuqala “ingusuku lokucunula emiBhalweni,” futhi uPawulu ubeka ukuhlubuka kokugcina ngaphakathi komongo wesivivinyo seSabatha. Isivivinyo sika-Alfa sasiyiSabatha, njengoba sifanekiselwa yimana, futhi isivivinyo seshumi nese-Omega eKadeshi lokuqala sasiyikuphumula kweSabatha futhi. U-Alfa no-Omega njalo bamele ukuphela kanye nesiqalo.
Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)
Ngakho-ke (njengalokhu uMoya oNgcwele esho ukuthi, Namuhla uma nizwa izwi lakhe, ningazenzi lukhuni izinhliziyo zenu, njengasekucunulweni, ngosuku lokulingwa ehlane; lapho oyihlo bangilinga, bangivivinya, babona imisebenzi yami iminyaka engamashumi amane. Ngakho-ke ngathukuthela ngalelo sizukulwane, ngathi, Bahlala beduka enhliziyweni yabo; futhi abazazanga izindlela zami. Ngakho ngafunga olakeni lwami ukuthi, Abasoze bangena ekuphumuleni kwami.)
Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;
Qaphelani, bazalwane, funa kungabikho kunoma ngubani kini inhliziyo embi yokungakholwa, ehlehla kuNkulunkulu ophilayo. Kodwa khuthazanani usuku nosuku, kuseyilapho kuthiwa namuhla; funa kube khona kini oqiniswa inhliziyo ngokukhohlisa kwesono. Ngokuba sesenziwe abahlanganyeli kuKristu, uma sibambelela siqine kuze kube sekupheleni ekuqaleni kokuthembela kwethu;
While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.
Ngenkathi kuthiwa: Namuhla, uma nizwa izwi lakhe, ningazenzi lukhuni izinhliziyo zenu, njengasekucunuleni. Ngokuba abanye, sebezwile, bamcunula; kodwa kwakungesibo bonke abaphuma eGibhithe ngoMose. Kepha wayethukuthele kubani iminyaka engamashumi amane? Kwakungesibo yini labo abonayo, izidumbu zabo zawela ehlane na? Wayesefungela bani ukuthi abayikungena ekuphumuleni kwakhe, uma kungesibo labo abangakholwanga na? Ngakho siyabona ukuthi abakwazanga ukungena ngenxa yokungakholwa.
Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
Ngakho-ke asabe, funa, njengoba isithembiso sokungena ekuphumuleni kwakhe sisasele kithi, kube khona noyedwa kini ongabonakala esilele ukusifinyelela. Ngokuba nathi sashunyayezwa ivangeli, njengabo futhi; kodwa izwi elashunyayelwayo alibazuzisanga, lingahlanganiswanga nokukholwa kulabo abalizwayo.
For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.
Ngokuba thina esikholiweyo siyangena ekuphumuleni, njengoba esho wathi: Njengokuba ngafunga ngentukuthelo yami ngathi, Abasoze bangena ekuphumuleni kwami; nakuba imisebenzi yayisifeziwe selokhu kwasekelwa umhlaba. Ngokuba endaweni ethile wakhuluma ngalolo suku lwesikhombisa kanje: UNkulunkulu waphumula ngosuku lwesikhombisa kuyo yonke imisebenzi yakhe. Kanti nakule ndawo futhi wathi: Abasoze bangena ekuphumuleni kwami.
Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.
Ngakho-ke, njengoba kusekhona ukuthi abathile kumele bangene kuwo, kanti labo abashunyayezwa kuwo kuqala abangangenanga ngenxa yokungakholwa, uphinda amise usuku oluthile, ethi kuDavide, Namuhla, emva kwesikhathi eside kangaka; njengoba kushiwo ukuthi, Namuhla, uma nizwa izwi lakhe, ningazenzi lukhuni izinhliziyo zenu.
For if Jesus had given them rest, then would he not afterward have spoken of another day.
Ngokuba uJesu wayebanike ukuphumula, ubengeke abuye kamuva akhulume ngolunye usuku.
There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.
Ngakho-ke kusekhona ukuphumula kwabantu bakaNkulunkulu. Ngokuba lowo ongenile ekuphumuleni kwakhe, naye uyekile emisebenzini yakhe siqu, njengokuba noNkulunkulu wayeka kweyakhe. Ngakho-ke asikhuthalele ukungena kulokho kuphumula, funa kube khona umuntu owela ngesibonelo esifanayo sokungakholwa. Hebheru 3:8–4:11.
At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”
“Ngosuku lokucunula” umlayezo kaJoshuwa noKalebi wenqatshwa. Le ndima isekelwe esigabeni sabantu abangayikungena, ngenxa yokungakholwa emlayezweni abawuzwile. Umlayezo umelwe “ukuphumula.”
“Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.
“Labo abangathandi ukunika iNkosi inkonzo ethembekileyo, eqotho, nenothando ngeke bathole ukuphumula ngokomoya kulokhu kuphila noma ekuphileni okuzayo. ‘Ngakho-ke kusasele ukuphumula kubantu bakaNkulunkulu.... Ngakho-ke masikhuthalele ukungena kulokho kuphumula, funa kube khona umuntu ohluleka ngokwesibonelo esifanayo sokungakholwa.’ Ukuphumula okukhulunywa ngakho lapha kungukuphumula komusa, okutholakala ngokulandela umyalo oshiwo. ‘Sebenzani ngokukhuthala.’” Pacific Union Recorder, November 7, 1901.
The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.
“Ukuphumula” kuwumyalezo omelelwa ngumlayezo kaJoshuwa noKalebi. UPawulu usebenzisa amaqiniso ahlobene neSabatha losuku lwesikhombisa njengophawu lomyalezo “wokuphumula” owenqatshwa yilabo ababemiselwe ukufela ehlane.
The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”
Inkulumo ethi, “Namuhla, uma nizwa izwi lakhe,” iyafana nokugcizelela kwencwadi yeSambulo phezu kwanoma ubani ozwa izwi loMoya, okuwukuzwa umlayezo woMoya, okuwumyalezo wemvula yamuva, okuwumyalezo “wokuphumula.” EKadeshi lelo zwi lazwakala, futhi abahlubuki bakhetha umholi omusha ukuba ababuyisele eGibhithe. Umlando walokhu kuvukela kukhulunywa ngawo kuHubo 95 nangokaPawulu kwabaseHebheru. Lo mlando uveza ukwehluleka kuka-Israyeli wasendulo esivivinyweni sabo seshumi. Isivivinyo se-alpha sezivivinyo eziyishumi saqala ngesimangaliso esiphindwe kathathu semana esimela imiyalezo yezingelosi ezintathu, uMthetho kaNkulunkulu, ukuphumula kweSabatha, iSinkwa saseZulwini, ukulalela nokwahlulela—futhi esokugcina kulezo zivivinyo eziyishumi kwakuyisivivinyo “sokuphumula.” “Ukuphumula” komusa, njengoba uDade White esho, kuwuphawu lwemvula yamuva. IKadeshi iwuphawu lwesivivinyo sokwamukela noma sokwenqaba umlayezo wemvula yamuva owethulwa “umugqa phezu komugqa.”
Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.
Umugqa phezu komugqa, “ukuphumula” kungukuthululwa kukaMoya oNgcwele okumelelwa njengemvula yokugcina. “Ukuphumula” futhi kuyiyiSabatha yosuku lwesikhombisa, yona kanye uphawu olubekwa phezu kwabathembekileyo ngesikhathi semvula yokugcina. “Ukuphumula” kungumusa omelela amandla anikezwa abayizinkulungwane eziyikhulu namashumi amane nane lapho izono zabo zesulwa phakade. Lowo musa awuwona wodwa amandla anikezwayo amele ukungcweliswa, kodwa futhi ungumusa onikeza ukulungisiswa lapho igazi likaKristu lisetshenziswa ukususa izono zomphefumulo ophendukayo. “Ukuphumula” komusa kungumyalezo wokulunga kukaKristu, ukulunga olunikeza umusa (amandla) wokuphila ungonanga, nomusa oguqula umLaodicea abe umFiladelfiya. Uma eseguqulwe ngomusa wokulungisiswa, lowo owayenguLaodicea, njengomFiladelfiya, ngamandla omusa, uhamba endleleni engcwelisiweyo eholela ekukhazinyulisweni. “Ukuphumula” kungumyalezo wengelosi yesithathu, njengoba umelelwa ngokuthi “ukulungisiswa ngokukholwa ngeqiniso.” Njengoba kunjalo, iKadeshi yabhekisa ku-1888.
The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!
IKhadeshi yokuqala iveza umyalezo “wokuphumula” oyilo “umyalezo wevangeli.” Ivangeli laphakade ‘lingumsebenzi kaKristu ekwethuleni inqubo yokuvivinya ephindwe kathathu, ethuthukisa bese ibonakalisa izigaba ezimbili zabakhulekeli.’ Umyalezo wevangeli laphakade “wokuphumula” eKhadeshi yokuqala umelela umyalezo ophindwe kathathu wevangeli laphakade, obuswa umsebenzi ophindwe kathathu kaMoya oNgcwele, okholisa ngesono, ngokulunga nangokwahlulela. Lezo zinyathelo ezintathu ziyizona kanye lezo zinyathelo ezintathu zokuvivinya esivivinyweni semana!
The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.
Izivivinyo eziyishumi ziqala ngenqubo yokuvivinya eyizingxenye ezintathu, egcizelela uMthetho kaNkulunkulu, iSabatha nokuba nesibopho kwesintu sokudla nokugaya umlayezo kaNkulunkulu. Isivivinyo sokuqala kulezi eziyishumi sasiyizingxenye ezintathu, njengalokhu neseshumi sasinjalo. Isivivinyo sokuqala sisebenzisa imana njengophawu lweSinkwa saseZulwini, siphakamisa iSabatha losuku lwesikhombisa. Isivivinyo sokugcina sisebenzisa “ukuphumula” njengophawu lwenqubo yokugcina yokuvivinya yemvula yokugcina, efinyelela esicongweni emthethweni weSonto, lapho labo abamele iSinkwa saseZulwini bephakanyiswa njengophawu lweSabatha.
The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.
Ukuqala kwezivivinyo eziyishumi, njengokuphela kwezivivinyo eziyishumi, kugcizelela iSabatha, kanye nesigijimi sevangeli esihambisana neSabatha, okuyivangeli laphakade lengelosi yesithathu. IKadeshi yokuqala iyi-omega yezivivinyo eziyishumi, ngakho-ke i-alpha yezivivinyo eziyishumi kufanele ibe nezimpawu ezifanayo. IKadeshi yayimele u-1863, lapho iNkosi yayifise ukuqeda umsebenzi waYo nokuyisa abantu baYo ekhaya, kodwa ukungena eZweni Lesethembiso kwabambezeleka.
“By reading the following scriptures we shall see how God regarded ancient Israel:
“Ngokufunda imiBhalo elandelayo sizobona indlela uNkulunkulu ayebheka ngayo u-Israyeli wasendulo:
“‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.
“‘Ngokuba uJehova uzikhethele uJakobe, no-Israyeli ukuba babe yigugu lakhe elikhethekile.’ IHubo 135:4.
“‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.
“‘Ngokuba ungabantu abangcwele kuJehova uNkulunkulu wakho, futhi uJehova ukukhethile ukuba ube ngabantu abakhethekile kuye uqobo, ngaphezu kwazo zonke izizwe ezisemhlabeni.’ Duteronomi 14:2.
“‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.
“‘Ngokuba wena ungabantu abangcwele kuJehova uNkulunkulu wakho; uJehova uNkulunkulu wakho ukukhethile ukuba ube ngabantu abayigugu elikhethekile kuYe uqobo, ngaphezu kwazo zonke izizwe ezisemhlabeni. UJehova akazange anibeke uthando lwaKhe, noma anikhethe, ngokuba naniningi kunazo zonke ezinye izizwe; ngokuba nina nanimbalwa kunazo zonke izizwe.’ Duteronomi 7:6, 7.
“‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.
“‘Ngokuba kuyakwaziwa ngani lapha ukuthi mina nabantu Bakho sithole umusa emehlweni Akho? akusikho yini ngalokho kokuthi Wena uhamba nathi? kanjalo siyakwahlukaniswa, mina nabantu Bakho, kubo bonke abantu abaphezu kobuso bomhlaba.’ Eksodusi 33:16.
“How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.
“Kwakuvama kangakanani ukuba u-Israyeli wasendulo avukele, nokuthi kaningi kangakanani wehlelwa yizahlulelo, kwabulawa izinkulungwane, ngenxa yokuthi babengalaleli imiyalo kaNkulunkulu owayebakhethile! U-Israyeli kaNkulunkulu kulezi zinsuku zokugcina usengozini njalo yokuxubana nezwe nokulahlekelwa yizo zonke izimpawu zokuba ngabantu bakaNkulunkulu abakhethiweyo. Funda futhi uThithu 2:13–15. Lapha silethwa ezinsukwini zokugcina, lapho uNkulunkulu ezihlambululela khona abantu abakhethekile. Ingabe sizomcasula yini njengoba kwenza u-Israyeli wasendulo na? Ingabe siyokwehlisela ulaka lwaKhe phezu kwethu ngokumshiya nokuxubana nezwe, nokulandela izinengiso zezizwe ezisizungezile na?” Testimonies, umqulu 1, 282, 283.
Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.
UDadewethu uWhite uyabuza, “Siyamthukuthelisa yini njengalokhu kwenza u-Israyeli wasendulo na?” Simthukuthelisa ngokuzihlanganisa nezwe, elifanekiselwa yiGibhithe, yona kanye indawo abavukeli baseKadeshi abafuna kuyo umholi ozobabuyisela emuva. Ngo-1863 isifiso sokubuyela eGibhithe nokukhethwa komholi omusha kufanekiswa ugqozi njengokufisa ukuzihlanganisa nezwe.
The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.
Isigaba esesicabangela manje sandulelwa ukuphawula kukaDade White ngokungangeni kuka-Israyeli wasendulo ekuphumuleni. Esimweni sokuhlubuka kwabo okuqhubekayo, wabeka amavesi akhombisa indlela uNkulunkulu ayefisa ukuhlobana ngayo nomlobokazi waKhe, kodwa umlobokazi waKhe wenqaba. Isigaba esilandelayo siholela kulokho esisanda kukufunda.
In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.
Endimeni ayirekhodile, uyabhala: “UNkulunkulu wayefuna ukuba abantu baKhe bathembele kuYe yedwa. Wayengafisi ukuba bamukele usizo oluvela kulabo ababengamkhonzi.” Ngo-1863, ubu-Adventismu bukaMillerite baseLawodisiya benza umfelandawonye nohulumeni wase-United States ukuze ubasize emizamweni yabo yokuvimbela ukuthi izinsizwa zabo zibuthelwe empini ebulala kakhulu kunazo zonke emlandweni waseMelika.
“We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.
“Lapha sifunda izixwayiso uNkulunkulu azinika u-Israyeli wasendulo. Kwakungesikho ukuthokoza kwentando yaKhe ukuthi baduke isikhathi eside kangaka ehlane; wayezobangenisa masinyane eZweni Lesithembiso ukuba babevuma futhi bethanda ukuholwa nguYe; kodwa ngenxa yokuthi babevame ukumzwisa usizi ehlane, wafunga ngolaka lwaKhe ukuthi babengeke bangene ekuphumuleni kwaKhe, ngaphandle kwababili abamlandela ngokuphelele. UNkulunkulu wayefuna ukuba abantu baKhe bathembe Yena yedwa. Wayengafisi ukuba bamukele usizo kulabo ababengamkhonzi.”
“Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’
“Sicela ufunde u-Ezra 4:1–5: ‘Kwathi lapho izitha zakwaJuda nezakwaBenjamini zizwa ukuthi abantwana bokuthunjwa bayakhela iThempeli uJehova uNkulunkulu ka-Israyeli; zafika kuZerubhabhele nakubakhulu bezindlu zawoyise, zathi kubo: Masakhe kanye nani, ngokuba simfuna uNkulunkulu wenu njengani; futhi siyamenzela imihlatshelo kusukela ezinsukwini zika-Esarihadoni inkosi yase-Asiriya, owasiletha lapha. Kodwa uZerubhabhele, noJeshua, nabanye abakhulu bezindlu zawoyise bakwa-Israyeli, bathi kuzo: Aninangxenye kithi ekwakheleni uNkulunkulu wethu indlu; kodwa thina sodwa siyakhela uJehova uNkulunkulu ka-Israyeli, njengalokho inkosi uKoresi inkosi yasePheresiya isiyalile. Khona-ke abantu bezwe bawadikibalisa amandla abantu bakwaJuda, babakhathaza ekwakheni, baqasha nabeluleki ukuba bamelane nabo, ukuze bachithe icebo labo.’”
“Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’
“Ezra 8:21–23: ‘Ngase ngimemezela ukuzila khona, emfuleni i-Ahava, ukuze sizithobe phambi kukaNkulunkulu wethu, sifune kuye indlela eqondileyo yethu, neyabantwanyana bethu, neyayo yonke impahla yethu. Ngokuba nganginamahloni okucela enkosini ibutho lamasosha nabagibeli bamahhashi ukuba basisize simelane nesitha endleleni; ngoba sasikhulume enkosini, sathi, Isandla sikaNkulunkulu wethu siphezu kwabo bonke abamfuna kube ngokuhle; kodwa amandla akhe nolaka lwakhe kumelana nabo bonke abamshiyayo. Ngakho sazila ukudla, sancenga uNkulunkulu wethu ngalokho; wayese esivumela isicelo sethu.’”
“The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.
“Umprofethi nalabobaba abazange bababheke abantu bezwe njengabakhulekeli bakaNkulunkulu weqiniso; futhi nakuba laba babevuma ubungane futhi befisa ukubasiza, abazange balokothe bahlanganyele nabo kunoma yini ephathelene nokukhulekelwa kwaKhe. Lapho bekhuphukela eJerusalema ukuyokwakha ithempeli likaNkulunkulu nokubuyisela ukukhulekelwa kwaKhe, abazange bacele usizo enkosini ukuze ibasize endleleni, kodwa ngokuzila ukudla nangomkhuleko bafuna usizo eNkosini. Babekholelwa ukuthi uNkulunkulu wayezovikela futhi aphumelelise izinceku zaKhe emizamweni yazo yokumkhonza. UMdali wezinto zonke akaludingi usizo lwezitha zaKhe ukuze amise ukukhulekelwa kwaKhe. Akaceli umhlatshelo wobubi, futhi akayamukeli iminikelo yalabo abanolunye onkulunkulu phambi kweNkosi.”
“We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.
“Sivame ukuzwa le nkulumo: ‘Nina niqondelela kakhulu, ningabandakanyi abanye.’ Njengesizwe sabantu bakaNkulunkulu besingazimisela ukwenza noma yiluphi umhlatshelo ukuze sisindise imiphefumulo, noma siyiholele eqinisweni. Kodwa ukuhlanganisana nabo, sithande izinto abazithandayo, futhi sibe nobungane nezwe, asinesibindi sokukwenza, ngokuba ngalokho besiyokuba yizitha zikaNkulunkulu.” Testimonies, volume 1, 281, 282.
Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.
UDade White uthi, maqondana nokuphawula kwakhe ngokuvukela kwaseKadeshi, “UMdali wezinto zonke akadingsi usizo lwezitha zaKhe ukuze amise ukukhonza kwaKhe. Akaceli umhlatshelo wobubi, futhi akamukeli iminikelo yalabo abanabanye onkulunkulu phambi kweNkosi.” Ngo-1863, inhlangano ye-Laodicean Millerite Adventism yaba yibandla futhi yakha umfelandawonye namandla ayeyophoqelela ukukhonzwa kweSonto esizweni bese kuthi ngemva kwalokho emhlabeni wonke.
In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.
Esihlokweni esilandelayo, sizoqhubeka nokucabangela kwethu ngemigqa yesiprofetho enegalelo ku-1863, okuyitshe lesihloko lesikhathi sesiprofetho sika-1844 kuya ku-1863.
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.
Into ebikhona, yikho okuyakuba khona; nalokho okwenzekileyo, yikho okuyokwenziwa; futhi akukho okusha phansi kwelanga. Kukhona yini into engathiwa ngayo, Bheka, lokhu kusha? Sekuvele kwaba khona ezikhathini zasendulo, ngaphambi kwethu. Ngiyazi ukuthi konke uNkulunkulu akwenzayo kuyakuba khona kuze kube phakade; akukho okungenezelwa kukho, futhi akukho okungasuswa kukho; futhi uNkulunkulu uyakwenza lokho, ukuze abantu bamesabe phambi kwakhe. Lokho ebikhona sekukhona manje; nalokho okuyakuba khona sekuke kwaba khona; futhi uNkulunkulu ufuna lokho okwedlule. UmShumayeli 1:9, 10; 3:14, 15.