I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Ngiphikelela ngokuthi kubalulekile ukuqonda ukuxhumana kophawu lwezizukulwane ezine nomlayezo wemvula yokugcina ukuze kube nethemba elingcono kakhulu lokuqaphela ukubaluleka kwamavesi amane okuqala kaJoweli isahluko sokuqala. UJoweli uhlabelela ingoma yesivini, kodwa isigaba sakhe sokuqala siyinhlangano yesiprofetho yesivumelwano nezizukulwane ezine.

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

Wasesethi ku-Abrama: Yazi ngokuqinisekileyo ukuthi inzalo yakho iyakuba ngumfokazi ezweni elingesilo elayo, futhi iyakubakhonza; bona bayakuyicindezela iminyaka engamakhulu amane; futhi naleso sizwe abayakusikhonza ngiyakusahlulela; emva kwalokho bayakuphuma benempahla enkulu. Kepha wena uyakuya koyihlo ngokuthula; uyakumbelwa usumdala kakhulu. Kodwa esizukulwaneni sesine bayakubuyela lapha futhi; ngokuba ububi bama-Amori abusagcwalanga. Genesise 15:13–16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Lesi siqephu siyisiprofetho esagcwaliseka ngokuphila kukaMose. Lapho incwadi kaJoweli iqala ingoma yesivini ngokubhekisa ezizukulwaneni ezine zokubhujiswa okwandayo, ihlanganisa incwadi kaJoweli nesizukulwane sesine nesokugcina esingokwesiprofetho. Leso sizukulwane siyiso “isizukulwane esikhethiweyo” sikaPetru, esabizelwa ukuphuma ebumnyameni singene “ekukhanyeni kwaKhe okumangalisayo.” Siqhathaniswa nesinye isizukulwane esihambisana naso, esimelelwa njengesizukulwane sezinyoka ezinobuthi. Leso sizukulwane sesine nesokugcina simelwe nguJohane, oyisibonakaliso sabayizinkulungwane eziyikhulu namashumi amane nane, “ababiziweyo, nabakhethiweyo, nabathembekileyo.”

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

Abizelwe ngesikhathi sika-9/11, bakhethwa eMemezweni Waphakathi Kwamabili, futhi bathembeka enkingeni yomthetho weSonto, njengalokhu abaLevi bathembeka ekuvukeleni kwenkonyane yegolide kuka-Aroni nokukaJerobowamu. Imiphefumulo ehlanjululwa njengesiliva kuMalaki 3 ingabaLevi abakhethwa ngesikhathi somlayezo weMemezelo Waphakathi Kwamabili, ngokuba ukubekwa uphawu kufezwa ngokuchichima kukaMoya oNgcwele, futhi kwenziwa yikho.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

Esihlokweni esedlule saveza imikhondo emlandweni kaMose, uDade White amkhomba njengou-alpha wesiprofetho seBhayibheli, oxhumana ngokwesiprofetho noKristu njengo-omega wesiprofetho seBhayibheli. UMose uyitshe lesisekelo, kanti uKristu uyitshe lokuphetha. Bobabili bayizimpawu zokukhululwa esonweni, njengoba kumelwe ukukhululwa eGibhithe ngoMose. Nokho zonke izibonakaliso zamandla kaNkulunkulu ezenzeka ngesandla sikaMose, zadlulwa kakhulu, lapho uKristu eqinisa isivumelwano nabaningi isonto elilodwa. UMose ungu-alpha futhi uKristu ungu-omega, kanti u-omega uyinombolo “22” futhi u-alpha uyinombolo “1.”

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

Uma sibhekene noMose, sithola ukuthi ukukhululwa okugcwele ubufakazi bakhe obungokwesiprofetho kumiswe ngaphakathi emanzini. Ukukhululwa kwakhe emanzini oMfula iNayile ekuzalweni kwakhe kwakungumfanekiso kaNowa esemkhunjini. Ubhapathizo eLwandle oluBomvu luhambisana noNowa nabayisishiyagalombili ababesemkhunjini, lona-ke luhambisana nobhapathizo lukaJoshuwa eMfuleni iJordani, olwaphindwa nguKristu kuleyo ndawo yona leyo. Ubufakazi bukaMose buqala ngokukhululwa eMfuleni iNayile futhi buphetha osebeni loMfula iJordani. Ubhapathizo lukaKristu lwalungukugcotshwa Kwakhe ukuze afakaze iminyaka emithathu nengxenye eholela ekufeni Kwakhe, okwakumelwe ekuqaleni ekubhapathizweni Kwakhe. Ekuvukeni Kwakhe kwakukhona amaconsi ambalwa kwaze kwaba ngukuthululwa okuphelele ngePhentekoste.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Isithembiso sesivumelwano sikaNkulunkulu esintwini siqala ngoNowa, kanti isithembiso saKhe sesivumelwano kubantu abakhethiweyo ngo-Abrahama sagcwaliseka ngoMose. UMose, i-alpha, wayeyisifanekiso sikaJesu, i-omega, owayezakuza aqinise isivumelwano “nabaningi,” hhayi nabantu abakhethiweyo kuphela. Njengesifanekiso sikaKristu, ukuzalwa kukaMose kuhambisana nesivumelwano esanikwa uNowa, uthingo lwenkosazana luyisibonakaliso sabo bonke abantu. UMose futhi uhambisana nesivumelwano esanikwa abantu abakhethiweyo, ukusokwa kuyisibonakaliso sabantu abakhethiweyo. Umsebenzi wesivumelwano sikaMose wawungowaba “nabaningi,” hhayi owabantu abakhethiweyo kuphela. Ukube kwakungenjalo, babengeke bahlale behlushwa yisixuku esixubile.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

Maphakathi kwazo zonke lezo “zamanzi ensindiso” ezehlukahlukene ezimelelwe kuyo yonke impilo kaMose, ubhapathizo lwaseBethabara eMfuleni iJordani luhlanganisa ukuqala komlando wesivumelwano sika-Israyeli wasendulo eZweni Lesithembiso nesiphetho somlando waso, phakathi nesonto uKristu aqinisa ngalo isivumelwano nabaningi. Ubhapathizo lukaKristu luhambisana nobhapathizo luka-Israyeli wasendulo, futhi yomibili le milando ikhuluma ngokuvuka Kwakhe lapho ephefumula amathonsi ambalwa emvula, ngaphambi kwezihlambi zemvula ezichichimayo ngePhentekoste ezinsukwini ezingamashumi amahlanu kamuva. Wonke umugqa we-alpha ne-omega, ngokukaMose kuya kuKristu, uvezwa phakathi kwamanzi ensindiso.

“In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

“Ekufundiseni laba bafundi, uJesu wabonisa ukubaluleka kweTestamente Elidala njengobufakazi bomsebenzi waKhe. Manje abaningi abathi bangamaKristu bayalilahla iTestamente Elidala, bethi alisasebenzi ngalutho. Kodwa lokhu akusikho ukufundisa kukaKristu. Walibeka phezulu kangaka enanini lalo waze wathi ngesinye isikhathi, ‘Uma bengalaleli uMose nabaprofethi, abayikukholiswa, noma kungavuka umuntu kwabafileyo.’ Luka 16:31.

“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

“Yizwi likaKristu elikhuluma ngabokhokho nabaprofethi, kusukela ezinsukwini zika-Adamu kuze kube yizigcawu zokuphetha zesikhathi. UMsindisi wembulwa eTestamenteni Elidala ngokucacileyo njengaseLisha. Kungukukhanya okuvela esikhathini esedlule sesiprofetho okuletha ukuphila kukaKristu nezimfundiso zeTestamente Elisha obala nobuhle. Izimangaliso zikaKristu ziyisibonakaliso sobuNkulunkulu Bakhe; kodwa ubufakazi obunamandla ngokwengeziwe bokuthi unguMhlengi womhlaba butholakala ekuqhathaniseni iziprofetho zeTestamente Elidala nomlando weTestamente Elisha.” The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

Ezihlokweni eziphathelene nencwadi kaJoweli, besilokhu “siqhathanisa iziprofetho zeTestamente Elidala nomlando weLisha,” kanye nomlando ka-Israyeli ongokomoya wesimanje. Kungakhathaliseki ukuthi yiTestamente Elidala noma Elisha, noma umlando wezingelosi ezintathu owaqala ngo-1798, yonke leyo migqa imelelwa “njengezwi likaKristu.” Ubufakazi obulotshiwe beBhayibheli nobeMoya Wokuprofetha buyizwi likaKristu, futhi izwi likaKristu liyizwi laLowo oyiZwi likaNkulunkulu.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

“Izwi” leZwi likaNkulunkulu lingumyalezo kaNkulunkulu njengoba limelwe eZwini laKhe elilotshiwe. Umyalezo waKhe ezinsukwini zokugcina ungumyalezo wemvula yokugcina, ohlanganisa imvula yokuqala, ilandelwe yimvula yokuqala neyokugcina, ngokukaJoweli.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

UJohane uMembuli umelela abayizinkulungwane eziyikhulu namashumi amane nane ababuyela ezindleleni zakudala, ngokuba uzwa “izwi” emva kwakhe. “Izwi” elingemuva liyizwi likaKristu “kusukela ezinsukwini zika-Adamu” kuya phambili.

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

Ngase ngiphenduka ukuze ngibone izwi elalikhuluma nami. Kuthe sengiphendukile, ngabona izinti zezibani zegolide eziyisikhombisa. IsAmbulo 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Leli vesi limelela ikhefu esahlukweni sokuqala, ngoba kuze kube yivesi eledlule uJohane wayesesihlahleni esiqanjwa ngokuthi iPhatmose, kodwa evesini leshumi nambili uyaphenduka, futhi kusukela lapho kuya phambili uJohane useNdaweni Engcwele yaseZulwini. Lapho ephenduka, wenza kanjalo, ngoba evesini leshumi wayezwile izwi ngemuva kwakhe.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

NgangikuMoya ngosuku lweNkosi, ngezwa emva kwami izwi elikhulu, elinjengelophondo, lithi: Mina ngingu-Alfa no-Omega, owokuqala nowokugcina; futhi, Lokho okubonayo, kulobe encwadini, ukuthumele emabandleni ayisikhombisa ase-Asia; e-Efesu, naseSmirna, nasePergamose, naseThiyathira, naseSardesi, naseFiladelfiya, naseLawodikeya. IsAmbulo 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

UJohana umelela labo abezwa izwi likaKristu ngemva kwabo. Uzwa umlayezo wecilongo kaJeremiya wokuba kubuyelwe ezindleleni zasendulo, izindlela ababi benqaba ukuhamba kuzo, kanye necilongo lesixwayiso abalenqabayo ukulilalela. UJohane walalela, futhi izwi elalingemva kwakhe lazichaza njengo-Alfa no-Omega—Lowo obonakalisa indlela entsha, kanye nendlela endala.

And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

futhi phakathi kwezinti zezibani eziyisikhombisa kwakukhona ofana neNdodana yomuntu, embethe ingubo efinyelela ezinyaweni, eboshwe esifubeni ngebhande legolide. Ikhanda lakhe nezinwele zakhe kwakumhlophe njengoboya bezimvu, kumhlophe njengeqhwa; namehlo akhe ayenjengelangabi lomlilo; nezinyawo zakhe zinjengethusi elicwengekileyo, kungathi ziyavutha esithandweni somlilo; nezwi lakhe linjengokuduma kwamanzi amaningi. Wayephethe esandleni sakhe sokunene izinkanyezi eziyisikhombisa; emlonyeni wakhe kwaphuma inkemba ebukhali esika nhlangothi zombili; nobuso bakhe babunjengelanga elikhanya emandleni alo. IsAmbulo 1:13–16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

Evesini leshumi nambili uJohane uyaphenduka abone umbono kaKristu, uDade White awuvumelanisa nombono kaKristu uDaniyeli aba nawo, okuwumbono u-Isaya, uJeremiya, uHezekeli noPawulu aba nawo.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

“Ngilangazelela ngokushisekela okukhulu isikhathi lapho izigameko zosuku lwePhentekoste ziyophindwa ngamandla amakhulu kakhulu kunalawo abonakala ngaleso sikhathi. UJohane uthi, ‘Ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; umhlaba wakhanyiswa yinkazimulo yayo.’ Khona-ke, njengangesikhathi sePhentekoste, abantu bayolizwa iqiniso likhulunywa kubo, yilowo nalowo ngolimi lwakhe.”

“God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“UNkulunkulu angaphefumulela ukuphila okusha kuwo wonke umphefumulo ofisa ngobuqotho ukumkhonza [u-Adamu nesigodi samathambo sikaHezekeli], futhi angathinta izindebe ngamalahle avuthayo avela e-altare [u-Isaya], abenze bakhulume ngobuciko bencoma Yena. Izinkulungwane zamazwi ziyogcwaliswa ngamandla okumemezela amaqiniso amangalisayo eZwi likaNkulunkulu. Ulimi olingingizayo luyokhululwa [olunye ulimi luka-Isaya], futhi abanamahloni bayokwenziwa baqine ukuze bafakaze ngesibindi iqiniso. Sengathi iNkosi ingasiza abantu bayo ukuba bahlanze ithempeli lomphefumulo kukho konke ukungcola [abaLevi bakaMalaki], futhi balondoloze ukuhlangana okusondele kangaka nayo ukuba babe ngabahlanganyeli bemvula yokugcina lapho seyithululwa.” Review and Herald, Julayi 20, 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Umbono esiwucabangayo uhlanganisa incazelo yezwi likaKristu. Lapho uJohane ephenduka ezwa izwi likaKristu, linjengomsindo “wamanzi amaningi.” Lapho izwi likaKristu likhuluma ngesivumelwano saKhe nabantu noma nabantu abakhethiweyo, lihlotshaniswa namanzi amaningi. Umlayezo kaDaniyeli isahluko sesikhombisa kuya kwesesishiyagalolunye wavulwa ngo-1798, kwase kuthi ngo-1989 wavulwa umlayezo kaDaniyeli isahluko seshumi kuya kweseshumi nambili. U-1798 uhlotshaniswa nezwi lomfula i-Ulai, kanti u-1989 uyizwi lomfula i-Hiddekel.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

“Ukukhanya uDaniyeli akwamukela kuNkulunkulu kwanikezwa ikakhulukazi ngenxa yalezi zinsuku zokugcina. Imibono ayibona osebeni lwe-Ulai nolwe-Hiddekeli, imifula emikhulu yaseShinari, manje isisesimweni sokugcwaliseka, futhi zonke izehlakalo ezabikezelwa zizofezeka maduze.” Testimonies to Ministers, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

UMfula iJordani uyisixhumanisi phakathi komlando wesivumelwano se-alpha nomlando wesivumelwano se-omega kwa-Israyeli wasendulo. Igama elithi Jordani lisho “owehlayo” futhi limelela uKristu “owehlayo omkhulu.”

Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

Makube kini lo mqondo owawukuKristu Jesu futhi: Yena, ekhona esesimweni sikaNkulunkulu, akakuthathanga njengokuphangwa ukufana noNkulunkulu; kodwa wazidela, wathatha isimo senceku, wenziwa waba sesimweni sabantu; kwathi esetholakele ngokubukeka njengomuntu, wazithoba, walalela kwaze kwaba sekufeni, yebo, ekufeni kwesiphambano. KwabaseFilipi 2:5–9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

UMfula iJordani umele uKristu, “owehla kakhulu,” futhi iJordani iyisixhumanisi phakathi komlando we-alpha nowe-omega wabantu bakaNkulunkulu abakhethiweyo, abanikwa isivini ukuba basilondoloze. Amanzi kaMose okukhululwa amele izwi likaKristu, elingezwakala uma umphefumulo ubungaphenduka nje, ukuze uzwe “izwi elingemva kwabo,” futhi izwi ababeyolizwa ngaleso sikhathi liyilo—izwi lamanzi amaningi. Kusukela kuzamcolo kaNowa kuze kube sekubhujisweni kweJerusalema ngo-70 AD, amanzi okukhululwa abekwa njengizimpawu zendlela kubantu besivumelwano bakaNkulunkulu. Lezo zimpawu zendlela zimele umlando wangaphakathi wabantu bakaNkulunkulu besivumelwano sokugcina, abayizinkulungwane eziyikhulu namashumi amane nane. Amanzi anika umfula iJordani avela emazoleni naseqhweni okuqongelela ezintabeni zaseHermoni, ezakha imithombo esenyakatho yoMfula iJordani.

A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

Ingoma yezinyathelo kaDavide. Bhekani, kuhle kangakanani, kumnandi kangakanani ukuba abazalwane bahlale ndawonye ngobunye! Kufana namafutha ayigugu asekhanda, ehlela entshebeni, yebo, entshebeni ka-Aroni; ehlela emaphethelweni ezingubo zakhe; Kufana namazolo aseHermoni, nanjengamazolo ehlela ezintabeni zaseSiyoni; ngokuba lapho uJehova wayala isibusiso, yebo, ukuphila kuze kube phakade. AmaHubo 133:1–3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Lawo manzi futhi akhiqiza umhume kaPani, ichibi elijulile, elisemgedeni otholakala ePaniumi kaDaniyeli 11:13–15, naseKesariya Filipi ezinsukwini zikaPetru. Imithombo engenhla yoMfula iJordani nayo ikhiqiza ichibi likaSathane lomgede kaPani. Izwi lamanzi amaningi libonisa ukuthi impikiswano enkulu phakathi kukaKristu noSathane yaqala eziqongweni eziphakeme zezintaba zaseHermoni.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

Mina-ke ngiyakutshela, ukuthi wena unguPetru, futhi phezu kwaleli dwala ngiyakwakha ibandla lami; namasango esihogo awasoze alinqoba. Mathewu 16:18.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona's name was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism, Peter is changed, representing the 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

Igama elithi “Hermoni” lisho “elingcwele, elingcwelisiweyo, elizinikele, noma elihlukaniselwe,” futhi liyisibonakaliso seZulu, umthombo wawo wonke amanzi nesiqalo sempikiswano enkulu njengoba imelwe “ngamasango esihogo,” okuyiyona nkulumo uJesu ayinamathisela emhumeni kaPani ngesikhathi eseKesariya Filiphi. Kuleso simo igama likaSimoni Bharijona laguqulwa laba nguPetru. USimoni usho ukuthi ‘olalelayo,’ kanti uBharijona usho ukuthi ‘indodana yejuba.’ USimoni wayeyisibonakaliso somphefumulo owayezwile umlayezo wokubhapathizwa kukaJesu owawumelwe nguMoya oNgcwele ngesimo sejuba. Njengolaleleyo umlayezo wokubhapathizwa kukaKristu, uPetru uyaguqulwa, emele abangu-144,000. UPetru wavalwa uphawu esePhaniyumi, okuyivesi leshumi nantathu kuya kweleshumi nanhlanu kuDaniyeli ishumi nanye.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Emanzini aseHermoni, umfula iJordani, uphawu lukaKristu—owehlayo omkhulu—uphetha uhambo lwawo eLwandle Olufile. Usuka eZulwini, lapho umsobo wokuphila uqhamuka khona, uKristu wehlela ekufeni kwesiphambano, okufanekiselwa yiLwandle Olufile. Ugu lweLwandle Olufile luyindawo yomhlaba evuleke obala ejule kunazo zonke emhlabeni. Umfula iJordani owehlayo, wehlela ezingeni lamanzi eliphansi kunawo wonke emhlabeni, njengoba noKristu wehlela ekufeni kwakhe esiphambanweni. Kusukela emanzini okuphila kuye emanzini okufa, uMfula iJordani umele ukwehla kukaKristu esuka ezulwini eya esiphambanweni.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when the hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Izindikimba ezibalulekile zesiprofetho seBhayibheli zihlotshaniswa namanzi, futhi isiprofetho seBhayibheli siyizwi likaKristu, eliyizwi lamanzi amaningi. Isifebe saseBhabhiloni sihlezi phezu kwamanzi amaningi, futhi amanzi oMfula i-Ewufrathe ayomiswa ukuze kulungiswe indlela yamakhosi asempumalanga, futhi abathengisi namakhosi bema kude bakhale ngokuba imikhumbi yaseTharishishi ibhujisiwe phakathi kolwandle, futhi isivumelwano sokufa izidakwa zakwa-Efrayimi ezasamukela lapho zizifihla ngaphansi kwamanga, sichithwa yisikhukhula esikhukhulayo somthetho weSonto weSonto wobupapa.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Lapho uDade White ekhuluma “ngemifula emikhulu yaseShinari,” ubhekisela emiFuleni iTigrisi ne-Ewufrathe. Lawo manzi angalandelwa abuyele eNsimini yase-Edene, lapho eyimifula yesithathu neyesine ephuma e-Edene.

And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

Igama lomfula wesithathu linguHidekeli; yiwo ogeleza ngasempumalanga kwe-Asiriya. Nomfula wesine yi-Ewufrathe. Genesise 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

IHidekeli yiTigris, futhi, kambe, i-Ewufrathe yayiyi-Ewufrathe, nakuba izazi-mlando zesimanje nezazi zemfundiso yenkolo zingavumelani. Ziphikelela ngokuthi i-Ulayi yayingewona umfula omkhulu, kodwa kwakuyimsele wamanzi owenziwe ngabantu ePheresiya, hhayi eShinari. Labo baphathi begunya abangabantu abafanayo bakhomba ukuthi imifula emibili kuphela ebalulekile nganoma iyiphi indlela ehlotshaniswa neShinari kwakuyiTigris ne-Ewufrathe, futhi umprofethikazi uthi i-Ulayi neHidekeli kwakuyizi“mifula emikhulu yaseShinari.”

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Amazwi omprofethikazi ngomyalezo wamanzi aphikisana nochwepheshe besimanje, njengoba kwenza nochwepheshe basendulo—abaphikisa umyalezo kaNowa wamanzi. Siyaziswa ukuthi imibono emibili emelwe yileyo mifula emibili isesenqubweni yokugcwaliseka, ngakho-ke konke okumelelwe phakathi kwaleyo mibono emibili eyanikezwa “yileyo mifula emibili emikhulu yaseShinari,” kuzofezeka maduzane. Umyalezo ohambisana naleyo mifula uyizwi likaKristu, ngokuba izwi Lakhe linjengamanzi amaningi. ITigrisi ne-Ewufrathe zimelela isihloko esikhulu sesiprofetho, futhi ubufakazi bayo buhlobene nesivumelwano uMose we-alpha asimisa, okuyiso kanye leso sivumelwano uKristu we-omega asiqinisa.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

Eziphrofethweni iTigris imele i-Asiriya, kanti i-Ewufrathe yiBhabhiloni. Kulo mbandela ziyilezi zizwe ezimbili ezinamandla, ezimelelwe njengezingonyama nguJeremiya, ezaziyakuqala ukuthumba umbuso wasenyakatho, bese kuthi emva kwalokho zithumbe nombuso waseningizimu.

Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

U-Israyeli uyimvu ehlakazekile; amabhubesi ayamxosha: kuqala inkosi yase-Asiriya yamqeda; kanti ekugcineni lo Nebukadireza, inkosi yaseBabiloni, uphule amathambo akhe. Jeremiya 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

Kokubili i-Asiriya neBabiloni kwakuyizitha zasenyakatho maqondana nanoma yimuphi umbuso wakwa-Israyeli, ngakho-ke kuyizifaniso zenkosi yomgunyathi yasenyakatho—amandla obupapa. Ngokuyisisekelo, amasiko ezombusazwe nezokholo afanayo enziwa yilawa mandla amabili avela endaweni efanayo yamasiko, kodwa isakhiwo sezombusazwe sase-Asiriya sagcizelela ubuciko bokubusa kombuso, kuyilapho iBabiloni yagcizelela ubuciko bokuphatha ibandla, nakuba kufana kakhulu. IRoma yobuhedeni neRoma yobupapa kwezinye izigaba kuyafana, kodwa noma kunjalo, iRoma yobuhedeni imelela ubuciko bokubusa kombuso kanti iRoma yobupapa imelela ubuciko bokuphatha ibandla. I-Asiriya, ebudlelwaneni besiprofetho neBabiloni, yayingumbuso wobuciko bokubusa kombuso, yalandelwa yiBabiloni, amandla afanayo agcizelela ubuciko bokuphatha ibandla. I-Asiriya yamele iRoma yobuhedeni kanti iBabiloni imelela iRoma yobupapa. Wonke la mandla amane anyathela phansi indawo engcwele kaNkulunkulu nebandla laKhe. I-Asiriya ihlotshaniswa neTigrisi kanti iBabiloni ne-Ewufrathe. Lokhu kuvumelana nokoma ko-Ewufrathe encwadini yeSambulo, ukulungiselela indlela yamakhosi asempumalanga njengoba kufanekiswa umsebenzi kaKoresi ekuphambukiseni i-Ewufrathe ukuze awehlise iBabiloni. IBabiloni iyi-Ewufrathe; i-Asiriya iyiTigrisi.

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Inkosi yasenyakatho esiprofethweni inqoba umhlaba ngesikhathi senhlekelele yomthetho weSonto, bese kuthi ngemva kwalokho iwe; kodwa ukunqoba kuvame ukumelwa njengesikhukhula esikhukhulayo. Indaba yenkosi yasenyakatho, njengoba imelwe yi-Asiriya neBhabhiloni, ifanekiswa yimifula, ngokuba indaba ixoxwa yizwi lamanzi amaningi.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

Izwe eliphakathi kwemifula emibili libizwa ngokuthi iMesopotamiya, okusho ukuthi ‘izwe eliphakathi kwemifula emibili.’ Lemifula emibili imelela amandla asenyakatho uNkulunkulu awasebenzisayo ukuze ashaye abantu baKhe abahlubukayo ngokubahlakazela ekuthunjweni. Omunye wemifudlana eyingxenye yezwi lamanzi amaningi utholakala egameni elithi “Padanaram,” okukhulunywa ngalo izikhathi eziyishumi kuphela emiBhalweni. Ukukhulunywa kwalo kokuqala kuhlobene nesivumelwano, ngoba kuveza izimpande zegazi zikaRebekah, umka-Isaka. Ivesi lithi:

And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

UIsaka wayeneminyaka engamashumi amane lapho ethatha uRebeka waba ngumkakhe, indodakazi kaBethuweli umSiriya wasePhadani-aramu, udadewabo kaLabani umSiriya.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Ukuphela kweminyaka engamashumi amane kubonisiwe phezu kofakazi abathathu bakaMose njengokuholela eKadeshi, ku-1863, nasemthethweni weSonto. Umshado ka-Isaka ungumshado wesivumelwano ofanekisela umshado kaKristu nabayizinkulungwane eziyikhulu namashumi amane nane emthethweni weSonto, okuyi-1863, okuyiKadeshi, okuyisiphetho somlando wesivumelwano weminyaka engamashumi amane. URebeka wayeyindodakazi yomSiriya futhi engudadewabo kaLabani umSiriya, (owathi esizukulwaneni esilandelayo somlando wesivumelwano, wephula isivumelwano noJakobe indodana ka-Isaka.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mentioned in Genesis 25:20.

UBhethuweli usho “indlu yencithakalo” noma “umbhubhisi,” ngakho uRebeka wayeyindodakazi “yendlu yombhubhisi.” ISiriya lisho izwe eliphakeme nethafa eliphakeme, kanti iPhadani-Aramu lisho iMesophothamiya, noma izwe eliphakathi. URebeka wayevela ohlwini lwegazi lwamaSiriya ababevela eMesophothamiya, izwe eliphakeme eliphakathi “kweTigrisi lase-Asiriya” kanye “ne-Ewufrathe laseBhabhiloni,” abamele amabhubesi iNkosi eyawasebenzisa ukusakaza izimvu zayo ezihlubukileyo. Indlu yababhubhisi yahlanganiswa nendlu kaNkulunkulu emshadweni ka-Isaka noRebeka. Akusikho ukwenzeka nje ukuthi ekukhulunyweni kokuqala kwePhadani-Aramu, le mifula emibili emele inkosi engokwesiprofetho yasenyakatho, emelwe njengesikhukhula esichichimayo, iqale ukukhulunywa ngakho kuGenesise 25:20.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

Ukuxhumana kwendlu yencithakalo nabantu bakaNkulunkulu besivumelwano kuyaqhubeka lapho uJakobe ebaleka ku-Esawu, agcine esefika kwaLabani umalume wakhe, futhi lapho akhonza izikhathi ezimbili zezinsuku eziyi-2520 ukuze azuze umshado wesivumelwano olandelayo. Omunye umshado uphetha ngokuhlakazeka kombuso wasenyakatho wakwa-Israyeli, kanti omunye umshado uphetha ngokuhlakazeka kombuso waseningizimu. Lapho isikhathi sokuhlakazeka sale mibuso emibili ngokwahlukana siphela ngo-1798 nango-1844, umshado uJakobe awusebenzela phakathi nezikhathi ezimbili ze-2520 wagcwaliseka, njengoba umkhwenyana eza emshadweni ngo-Okthoba 22, 1844.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

Ngabe-ke uKristu washada noLeya, okusho ukuthi “okhathele futhi odiniwe,” noma washada noRasheli, okusho ukuthi “umhambi omuhle”? ULeya noRasheli bamele izigaba ezimbili zezintombi ezihambayo, intombi eyodwa “ekhathele” nenye intombi “ehamba kahle” endleleni eya ekushadeni noJakobe ngo-Okthoba 22, 1844.

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Babekhanyiselwe ukukhanya okukhazimulayo emva kwabo ekuqaleni kwendlela, ingelosi eyangitshela ukuthi lokhu kwakuyi-‘midnight cry.’ Lokhu kukhanya kwakukhanyisa kuyo yonke indlela, futhi kwakunikeza ukukhanya ezinyaweni zabo, ukuze bangakhubeki.

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

“Uma begcina amehlo awo ethe njo kuJesu, owayengaphambi kwawo, ewahola eya emzini, ayevikelekile. Kodwa ngokushesha abanye bakhathala, bathi umuzi usekude kakhulu, nokuthi babelindele ukuthi ngabe base bewungenile ngaphambili. Khona-ke uJesu wayebakhuthaza ngokuphakamisa ingalo yaKhe yokunene ekhazimulayo, kwase kuphuma ekhalweni laKhe ukukhanya okwakuzunguza phezu kwebandla labalindele ukufika, base bememeza bathi, ‘Alleluia!’ Abanye, ngokuxhamazela, bakuphika ukukhanya okwakungemuva kwabo, bathi kwakungeyena uNkulunkulu owayebaholile wabayisa kude kangaka. Ukukhanya okwakungemuva kwabo kwacima, kwashiya izinyawo zabo ebumnyameni obuphelele, base bekhubeka, balahlekelwa ukubona uphawu noJesu, bawa basuka endleleni behlela ezweni elimnyama nelikhohlakele elingezansi.” Early Writings, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

Ngo-1844, inhlangano yamaMillerite yaseFiladelfiya yangena emshadweni. Umshado wango-Okthoba 22, 1844 wehlukanisa izigaba ezimbili zabakhulekeli ezimelwe nguRasheli noLeya. URasheli umele isigaba esasihambe ngempumelelo endleleni eya emshadweni wango-Okthoba 22, 1844, kodwa isigaba sikaLeya sakhathala. Base behlukaniswa, kwase kuqala inqubo yokuvivinywa kwengilosi yesithathu khona impela lapho inqubo yokuvivinywa yoMemezelo Waphakathi Nobusuku yaphetha khona.

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second set of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Umshado wawusuqalile, futhi wawuzoqhubeka ube usupheleliswa futhi uvivinywe. Umshado wapheleliswa ngo-1846, kwase kuqala inqubo yokuvivinywa kwengelosi yesithathu. Ngo-1849 nango-1850 iNkosi yayelula isandla saYo okwesibili ukubuthela insali yaYo. Ngaleso sikhathi itafula lesibili likaHabakuki labekwa emlandweni, njengoba lifanekiselwa isethi yesibili yeMiyalo. Emva kokuba uMose ephule isethi yokuqala, isethi yesibili yamatafula yabekwa obala. Ishadi lika-1850 lathatha indawo yelika-1843, futhi ngo-1850, ukuvivinywa kuka-Israyeli wasendulo njengomlobokazi kaNkulunkulu wesivumelwano esisha kwaqhubeka kubheke eKadeshi naku-1863.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

Ngowe-1856, amanzi amaningi avela emifuleni emibili eza ngopheni lukaHiram Edson. Ukukhanya okuphathelene “nezikhathi eziyisikhombisa” okwafika ngopheni luka-Edson, kwakuyikho ukukhanya okwakumelwe yileyo mifula emibili eyaqala ubufakazi bayo besiprofetho eNsimini yase-Edene. INsimu yase-Edene iyisibonakaliso sokuvukela kwesintu umthetho kaNkulunkulu, futhi iyindawo lapho amanzi emifula i-Ulai ne-Hiddekel aqala khona uhambo lwawo. Le mifula ihamba kuwo wonke umlando wesivumelwano, ngokuba leyo Nsimi, okuyisibonakaliso sokuvukela, iyona futhi lapho kwabulawa khona iwundlu ukuze kunikezwe izembatho zokuthatha indawo yamahlamvu omkhiwane ayephezu kuka-Adamu no-Eva. Umlando wesivumelwano uqala ngesivumelwano sokuphila phakathi kuka-Adamu noNkulunkulu. Leso sivumelwano, esimelwe ngumuthi wokuphila, saholela esivumelwaneni esaphulwa ngu-Adamu no-Eva, okwaqalisa isivumelwano esisha sokuphila, lapho iWundlu elahlatshwa kusukela ekusekelweni kwezwe lanikeza isembatho kulowo mbhangqwana owawunqunu futhi ulahlekile. Le mifula emibili egeleza isuka kuleyo Nsimi ekugcineni iba yizibonakaliso zamandla uNkulunkulu awasebenzisayo njengentonga Yakhe yokujezisa.

O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

Maye Asiriya, induku yolaka lwami, nenduku esesandleni sakhe ingukufutheka kwami. Ngiyakumthuma amelane nesizwe esingamhloniphi uNkulunkulu, nangabantu bolaka lwami ngiyomnika umyalo wokuthumba impango, nokuphanga inyamazane, nokubanyathela phansi njengodaka lwezitaladi. U-Isaya 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Leyo mifula emibili yaphuma e-Edene yangena ohlwini lozalo lukaRebeka nasemshadweni wakhe wesivumelwano no-Isaka, yaqhubekela kuJakobe, lapho amanzi aleyo mifula emibili emelwa khona njengezikhathi ezimbili ezihlukene eziyisikhombisa. Khona-ke, leyo mifula emibili efanayo igeleza ezahlukweni eziyisithupha zokugcina zikaDaniyeli, lapho izahluko ezintathu zimelwa ngumfula ngamunye. Omunye umfula umelela ukwanda kolwazi okwavulwa ezahlukweni zesikhombisa, zesishiyagalombili, nezesishiyagalolunye, kanti omunye umfula umelela ukwanda kolwazi okwavulwa ezahlukweni zeshumi, zeshumi nanye, neshumi nambili.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Izahluko zesikhombisa, zesishiyagalombili, nezeshumi ziyethulwa njengombono wase-Ulai, kanti uKristu uvezwa ngendlela efanayo ezahlukweni zeshumi, zeshumi nanye, nezeshumi nambili. Kuyo yomibili imibono yemifula, emelwe izahluko ezintathu—uKristu uvezwa emi phezu kwamanzi.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Kwase kwathi, lapho mina, yebo mina Daniyeli, sengiwubonile umbono, ngafuna incazelo yawo; bheka, kwema phambi kwami okwakunjengesimo somuntu. Ngase ngizwa izwi lomuntu liphuma phakathi kwezindonga zoUlai, elamemeza lathi: Gabriyeli, yenza lo muntu aqonde umbono. Daniyeli 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Umbono kaKristu esahlukweni seshumi uyafana nombono uJohane awubona eSambulweni isahluko sokuqala, futhi embonweni kaDaniyeli wesahluko sesishiyagalombili uPalimoni uphezu kwamanzi, njengalokho ayenjalo esahlukweni seshumi nambili, lapho ayembethe khona ilineni.

“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

“Ngesikhathi sokuvakasha kukaGabriyeli, umprofethi uDaniyeli wayengakwazi ukwamukela eminye imfundiso; kodwa eminyakeni embalwa kamuva, efisa ukwazi ngokwengeziwe ngezindaba ezazingakachazwa ngokuphelele, waphinde wazimisela ukufuna ukukhanya nokuhlakanipha kuNkulunkulu. ‘Ngalezo zinsuku mina Daniyeli ngangilila amasonto amathathu ephelele. Angidlanga sinkwa esimnandi, inyama newayini akungenanga emlonyeni wami, futhi angizigcodlanga nakancane…. Ngase ngiphakamisa amehlo ami, ngabheka, bheka, nansi indoda ethile yembethe ilineni, izinkalo zayo ziboshwe ngegolide elicolekileyo lase-Ufazi. Umzimba wayo wawunjengeberili, nobuso bayo bunjengokubonakala kombani, namehlo ayo enjengezibani zomlilo, nezingalo zayo nezinyawo zayo zinjengombala wethusi eliphucuziweyo, nezwi lamazwi ayo linjengezwi lesixuku.’”

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

“Akekho omunye ongaphansi kweNdodana kaNkulunkulu owabonakala kuDaniyeli. Le ncazelo iyafana naleyo eyanikezwa uJohane lapho uKristu embulwa kuye esiqhingini sasePatmosi. INkosi yethu manje iza nenye ingelosi yasezulwini ukuze ifundise uDaniyeli lokho okuyokwenzeka ezinsukwini zokugcina. Lolu lwazi lwanikezwa uDaniyeli, lwabhala phansi ngokuphefumulelwa ngenxa yethu thina esesifikelwe yiziphetho zezwe.” Review and Herald, February 8, 1881.

In the Hiddekel vision of Christ in chapter ten, Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hands to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

Embhalweni wombono waseHidekeli kaKristu esahlukweni seshumi, uKristu usephezu kwamanzi futhi embethe ilineni, kanti embonweni wase-Ulai Usephezu kwamanzi. Umbono wesAmbulo isahluko sokuqala uhambisana nombono owethulwa emibonweni yase-Ulai neyaseHidekeli, lapho uDade White ekhomba khona ukuthi “akuyena omunye ngaphandle kweNdodana kaNkulunkulu.” Lapho ekhomba ingelosi yesAmbulo isahluko seshumi, uthi leyo ngelosi “akuyena omunye ngaphandle kukaJesu Kristu.” Ingelosi yesAmbulo isahluko seshumi iphakamisa isandla saYo ezulwini, ifunge ngoLowo ophila kuze kube phakade naphakade, ixhumene nombono kaKristu esahlukweni seshumi nambili, ophakamisa zombili izandla zaKhe ezulwini, afunge ngoLowo ophila kuze kube phakade naphakade. EsAmbulo isahluko seshumi Usephezu kwamanzi nomhlaba.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Okukhona “phakathi kogu nomfula” wamanzi, futhi uDaniyeli wezwa “izwi lendoda phakathi kogu nomfula,” ngakho-ke izwi lavela kuleyo ndoda eyayiphezu kwamanzi, futhi izwi laliyisandi samanzi omfula i-Ulai.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

Ngosuku lwamashumi amabili nane lwenyanga yokuqala, ngathi ngiseceleni komfula omkhulu, ongowaseHidekeli; ngase ngiphakamisa amehlo ami, ngabheka, bheka-ke, umuntu othile embethe ilineni, okhalweni lwakhe eboshwe ngegolide elicwengekileyo lase-Ufazi; nomzimba wakhe wawunjengeberili, nobuso bakhe bunjengokubonakala kombani, namehlo akhe enjengezibani zomlilo, nezingalo zakhe nezinyawo zakhe zifana ngethusi elicwebezelisiwe ngombala, nezwi lamazwi akhe linjengezwi lesixuku. …

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

Kodwa wena, Daniyeli, vala la mazwi, futhi unamathisele uphawu encwadini, kuze kube yisikhathi sokuphela; abaningi bayakugijima baya lapha nalaphaya, nolwazi luyakwanda. Khona-ke mina Daniyeli ngabheka, bheka, kwema abanye ababili, omunye ngapha osebeni lomfula, nomunye ngaphesheya kosebe lomfula. Omunye wase ethi kulowo muntu owayembethe ilineni, owayephezu kwamanzi omfula, Kuyakuba isikhathi esingakanani kuze kube sekupheleni kwalezi zimangaliso na? Ngase ngizwa lowo muntu owayembethe ilineni, owayephezu kwamanzi omfula, lapho ephakamisela isandla sakhe sokunene nesandla sakhe sobunxele ezulwini, wafunga ngaye ophila kuze kube phakade ukuthi kuyakuba ngokwesikhathi, ngezikhathi, nangengxenye yesikhathi; futhi lapho esephelelise ukuhlakaza amandla abantu abangcwele, zonke lezi zinto ziyakuqedwa.

And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.

Ngase ngizwa, kodwa angizange ngiqonde; ngase ngithi, O Nkosi yami, kuyakuba yini ukuphela kwalezi zinto? Wayesethi, Hamba indlela yakho, Daniyeli; ngokuba amazwi avalelwe futhi abekwe uphawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, bavivinywe; kodwa ababi bayakwenza okubi; futhi akuyikuba khona noyedwa kwababi oyoqonda; kodwa abahlakaniphileyo bayakuqonda. Daniyeli 10:4–6; 12:4–10.

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

Imifula emikhulu yaseShinari, njengoba uDadewethu White eyihlonza, yomibili ixhumene nombono lapho uKristu ephezu kwamanzi ekhuluma, ngokuba izwi laKhe linjengomsindo wamanzi amaningi. Kuyo yomibili le mibono kubuzwa umbuzo othi, “kuze kube nini.” Yomibili le mifula futhi imelwe ‘embuzweni nasempendulweni’ kaDaniyeli esahlukweni sesishiyagalombili, okuyinsika emaphakathi nesisekelo sobu-Adventist. Lapho, le mifula emibili iyizimpawu “zezikhathi eziyisikhombisa” zokuhlakazwa nokunyathelwa phansi kwakho kokubili ithempeli nebutho. Le mifula emibili igcwalisa indima yayo njengentonga kaNkulunkulu yokujezisa, bese kuthi emva kwalokho igelezele emlandweni wamaMillerite wengelosi yokuqala, lapho uWilliam Miller athola khona igugu lakhe lokuqala lesiprofetho, okwakuwumugqa “wezikhathi eziyisikhombisa” kuLevitikusi amashumi amabili nesithupha. Le mifula emibili imelela ukuhlakazwa okubili kweminyaka eyi-2520, okwafezwa yizingonyama ezimbili zase-Asiriya naseBabiloni, ezimelelwa yiTigrisi ne-Ewufrathe, futhi-ke nangoLeya noRasheli, abashana bakaRebekha, omshado wabo wesivumelwano wenzeka lapho u-Isaka eneminyaka engamashumi amane ubudala, njengoba kulotshiwe kuGenesise 2520.

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

UMiller waveza kuphela ukuhlakazeka kwe-“zikhathi eziyisikhombisa” okubhekiswe embusweni oseningizimu wakwaJuda, okwafezwa kanye nesiprofetho seminyaka eyi-2300 ngo-1844. Ngo-1856, “iwayini elisha” le-“zikhathi eziyisikhombisa” lachaza ukuhlakazeka okufanayo phezu kombuso wasenyakatho, okuphela kwawo kwaba ngo-1798. Njengokutholakala kokuqala kwesiprofetho kukaWilliam Miller, amanzi omfula i-Ewufrathe afika njengemfundiso ye-alpha emlandweni wengelosi yokuqala. Amanzi omfula i-Ulai afika kanye nengelosi yesithathu. Ukutholakala kwe-alpha kukaMiller kwakuyizikhathi eziyisikhombisa ezimelelwa ngumfula i-Ulai, kanti ukutholakala kwe-omega kukaHiram Edson kwakuyizikhathi eziyisikhombisa ezimelelwa ngumfula i-Hiddekel.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

I-2520 imelela ubude besikhathi obufanayo embusweni ngamunye, kodwa obuqala futhi buphele kunokwehlukana kweminyaka engamashumi amane nesithupha. U-1798 uphawula isikhathi sokuphela kanye nokufika kwengelosi yokuqala yesAmbulo ishumi nane. U-1798 ungukugcwaliseka kweminyaka eyi-2520 yokusakazwa okwehlelwa umbuso wasenyakatho ngebhubesi lase-Asiriya. U-1844 ungukugcwaliseka “kwezikhathi eziyisikhombisa” ezehlelwa umbuso waseningizimu futhi umelelwa yibhubesi laseBabiloni. Imifula emibili iyizigxobo zokugcina umlando wemiyalezo yengelosi yokuqala neyesibili, eyaphetha ngokufika kweyesithathu ngo-Okthoba 22, 1844, lapho kokubili icilongo lesikhombisa kanye necilongo lejubili kwakhaliswa ngoSuku Lokubuyisana olungumfuziselo ogcwalisekileyo.

Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

Khona-ke uyakukhala icilongo lejubili ngosuku lweshumi lwenyanga yesikhombisa; ngosuku lokubuyisana niyakukhala icilongo kulo lonke izwe lenu. Levitikusi 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Ukukhala kwecilongo lesikhombisa kuwuphawu lomsebenzi kaKristu wokuhlanganisa ubuNkulunkulu bakhe nobuntu, futhi kumelwe yiminyaka engu-2300 yombono womfula i-Ulai; kanti ukukhala kwecilongo lejubili kuwuphawu lwesivumelwano sezwe esaphulwa sase silethwa phezu kwabantu bakaNkulunkulu, lokho uDaniyeli akubiza ngokuthi yisiqalekiso nesifungo sikaMose, nalokho uMose akubiza ngokuthi “ukuphikisana kwesivumelwano sikaNkulunkulu.”

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

Yebo, wonke u-Israyeli wephule umthetho wakho, yebo, ngokuphambuka ukuze bangalaleli izwi lakho; ngakho-ke isiqalekiso sithululelwe phezu kwethu, nesifungo esilotshiwe emthethweni kaMose inceku kaNkulunkulu, ngoba sonile kuye. Daniyeli 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

“Isiqalekiso” kanye “nesifungo” okubhaliwe “emthethweni kaMose” kuyikho “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Igama elihunyushwe ngokuthi “isifungo” liyilo kanye igama lesiHebheru elihunyushwe kuLevitikusi ngokuthi “izikhathi eziyisikhombisa.” Isiqalekiso, ngenxa yokwephula isifungo sesivumelwano esahlukweni samashumi amabili nanhlanu, sibekwe esahlukweni samashumi amabili nesithupha, lapho uMose ehlonza khona isiqalekiso ngokuthi “ukuxabana kwesivumelwano.”

Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

Khona-ke nami ngiyakuhamba ngokuphambana nani, nginijezise futhi kasikhombisa ngenxa yezono zenu. Ngiyakunilethela inkemba, ezophindisela impikiswano yesivumelwano sami; nalapho nibuthene emizini yenu, ngiyathumela isifo esibulalayo phakathi kwenu; khona niyakunikelwa esandleni sesitha. Levitikusi 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

INkosi yaletha inkemba yebhubesi lase-Asiriya phezu kombuso wasenyakatho ukuba “ibajezise” ngokubanika “esandleni sesitha,” ngo-723 BC. Eminyakeni engamashumi amane nesithupha kamuva, ngo-677 BC, umbuso waseningizimu wezwa isiqalekiso sikaMose. Isiqalekiso sikaMose siyimpikiswano yesivumelwano. Iminyaka engamashumi amane nesithupha amabhubesi aseMesophothamiya asetshenziswa nguNkulunkulu ukususa nokunyathela phansi ibutho. Ekupheleni kwaleyo nkathi yeminyaka engamashumi amane nesithupha uNebukadinesari wabhubhisa indlu engcwele. Ibandla lombuzo kaDaniyeli evesini leshumi nantathu likaDaniyeli isahluko sesishiyagalombili lenziwa izigqila yizitha zalo phakathi nenkathi yeminyaka engamashumi amane nesithupha eyaphetha ngokubhujiswa kwendlu engcwele, eyayiyona enye indaba eyayizonyathelwa phansi evesini leshumi nantathu. Lapho leyo mifula ifinyelela ku-1798 naku-1844 ngokulandelana, ibandla lase liqoqelwe ndawonye njengethempeli, ngokuba ibandla liwumzimba, nomzimba uyithempeli. Ekupheleni kwaleyo nkathi ithempeli elakhiwa phakathi naleyo minyaka engamashumi amane nesithupha kwakufanele lihlangane nethempeli lasezulwini emshadweni wobuNkulunkulu nobuntu. Umshado uphakathi kwamathempeli amabili, futhi lokho uNkulunkulu akuhlanganisile akufanele kwehlukaniswe.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Amanzi eTigrisi afika ku-1798 futhi amanzi eYufrathe afika ku-1844. Kancane nje ngaphambi kokufika kwengelosi yesithathu, kwafika ingelosi yesibili, kwase kuthi emva kwalokho emhlanganweni wetende e-Exeter, eNew Hampshire, ngo-Agasti 12–17, 1844, umyalezo Wokukhala Kwaphakathi Kobusuku wathululwa. I-Exeter isho “inqaba yamanzi,” futhi emhlanganweni wetende kwakukhona umhlangano womgunyathi owawubanjelwe kwelinye itende, owamiswa yiqembu laseWatertown, eMassachusetts. Amanzi aqala e-Edene, ngokukaDade White, ayesezohlakazwa “njengegagasi elikhulu lolwandle” kulo lonke ugu olusempumalanga lwe-United States. Ukuzamazama komhlaba okwavusa lelo gagasi elikhulu lolwandle kwenzeka eNsimini yase-Edene lapho uSathane enqoba isintu, kwabangela isiphithiphithi esikhulu somhlaba e-Edene amagagasi aso afinyelela Ekukhaleni Kwaphakathi Kobusuku emlandweni wamaMillerite. Lelo gagasi elikhulu lolwandle ligubuzela lingene Ekukhaleni Kwaphakathi Kobusuku emlandweni wabayizinkulungwane eziyikhulu namashumi amane nane, futhi igagasi elaqala ekuzamazameni komhlaba kwesono sika-Adamu lifinyelela ekuzamazameni komhlaba komthetho weSonto weSambulo isahluko seshumi nanye.

The voice of Christ is the voice of many waters, and the waters combined, make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Izwi likaKristu liyizwi lamanzi amaningi, futhi lawo manzi ehlanganisiwe akha umlayezo wemvula yokugcina. U-Isaya nendodana yakhe uSheyariyashubi bema evesini lesithathu lesahluko sesikhombisa echibini elisemgudwini ongaphezulu, bethula umlayezo wemvula yokugcina ngesikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane. Lapho isimemezelo sika-Isaya phezu kwenkosi eyisiwula nenonya u-Ahazi sithi iNkosi yayizothumela phezu kuka-Ahazi amanzi ase-Asiriya, inkosi uSaneheribi, futhi amanzi ayo ayeyokhuphukela entanyeni.

The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

INkosi yabuye yakhuluma kimi, yathi: Ngenxa yokuthi laba bantu benqaba amanzi aseShiloha ageleza ngokuthambile, bathokoza ngoRezini nendodana kaRemaliya; ngakho-ke manje, bhekani, iNkosi iyabenyusela amanzi omfula, anamandla emaningi, okuyinkosi yase-Asiriya kanye nayo yonke inkazimulo yayo; iyakukhuphuka phezu kwazo zonke iziteshi zayo, yeqe yonke imiphetho yayo: iyakudabula kwaJuda; iyakukhukhula, yeqe, ifinyelele kuze kube sentanyeni; nokwelulwa kwamaphiko ayo kuyakugcwalisa ububanzi bezwe lakho, O Emanuweli. Isaya 8:5–8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

UAhazi wenqaba amanzi ‘athunyelwe’ yiNkosi, ngakho iNkosi ‘yathumela’ amanzi ase-Asiriya kuAhazi. UAhazi “wathokoza” esivumelwaneni sika “Rezini nendodana kaRemaliya.” UAhazi “uyathokoza” emlayezweni womgunyathi wemvula yamuva omelelwa nguRezini nendodana kaRemaliya.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposite emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

URezini nendodana kaRemaliya, onguyena uPheka, inkosi yombuso wasenyakatho, bamele okungumgunyathi ka-Isaya nendodana yakhe. Inkosi eyisiwula nenobubi, u-Ahazi, “iyajabula” ngenhlangano emelwe yizizwe eziyishumi zasenyakatho zakwa-Israyeli neSiriya, okubonakalisa ubudlelwane obungekho emthethweni bebandla nombuso emthethweni weSonto. U-Ahazi uyajabula, ngokuba ihlazo nokujabula kuyimizwa emibili ephikisanayo esetshenziswa ukuphefumulelwa ukukhuluma nalabo abamelwe engxoxweni yemvula yokugcina. Ngesikhathi uJeremiya edla incwadi encane, yaba yinjabulo nokwethaba kwenhliziyo yakhe, futhi uJoweli uyasazisa ukuthi abantu bakaNkulunkulu abayikuhlazeka nanini. U-Ahazi, njengomLaodikeya, uyimpumputhe, ngakho-ke uyajabulela umlayezo wamanzi wamanga futhi uyawala umlayezo weqiniso wamanzi ka-Isaya. Bekufanele abe namahloni ngokwethemba umlayezo womgunyathi wemvula yokugcina omelwe uzamcolo wenkosi yasenyakatho, kodwa uwulahlile umlayezo waseShiloha.

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Umyalezo waseShiloha ku-Isaya isahluko sesishiyagalombili ungumyalezo wemvula yokugcina. Ichibi laseShiloha lichazwa eTestamenteni Elisha njengechibi laseSilowama. NgesiHeberu noma ngesiGreki lisho ukuthi “othunyiweyo” noma “okuthunyelwe.” Kwakufanele ukuba uKristu ahambe ukuze “athumele” uMoya oNgcwele. U-Isaya no-Ahazi bakhona echibini laseShiloha, futhi uvivinyo lusekelwe ekutheni kufanele kube khona yini ukukholwa echibini laseShiloha njengoba limelelwe ngu-Isaya nendodana yakhe, noma ukukholwa kuRezini nasendodaneni kaRemaliya? U-Ahazi ukhetha phakathi kwamanzi amabili, amanzi aseShiloha noma amanzi eNkosi yase-Asiriya. U-Ahazi wajabulela umfelandawonye nomyalezo okwakumelwe nguRezini nendodana kaRemaliya, ngakho-ke wamukela isikhukhula sencithakalo, esikhundleni samanzi ageleza ngokuthula ngesikhathi sokwahlulelwa kwakhe. Ukwahlulelwa kwakhe kumelela umthetho weSonto, lapho inkosi yasenyakatho igubuzela umhlaba wonke njengesikhukhula. Kwenza kanjalo kusukela emthethweni weSonto kuya phambili, lapho isikhukhula soKukhala Kwamaphakathi Nobusuku naso sisakazeka emhlabeni wonke.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

U-Ahazi uyathokoza ngomfelandawonye wezizwe eziyishumi zasenyakatho neSiriya, ngalokho uyathokoza futhi emlayezweni ohlanganisa ibandla nombuso, njengoba kumelwe yiyo yonke imifelandawonye engekho emthethweni etholakala ngaphakathi kweZwi likaNkulunkulu. U-Isaya umelela owaseFiladelfiya, kanti u-Ahazi umelela owaseLawodikeya. UKristu uhlanganisa ubufakazi buka-Isaya nobakhe uqobo lapho ephulukisa indoda eyimpumputhe, owaseLawodikeya, echibini laseSilowama.

And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

Kwathi uJesu edlula, wabona umuntu owayeyimpumputhe kusukela ekuzalweni kwakhe. Abafundi bakhe base bembuza, bathi: Mfundisi, ngubani owonayo, lo muntu noma abazali bakhe, ukuba azalwe eyimpumputhe na?

Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

UJesu waphendula wathi: Lo muntu akonanga, nabazali bakhe abonanga; kodwa kwaba ukuze imisebenzi kaNkulunkulu ibonakaliswe kuye. Mina ngifanele ukwenza imisebenzi yalowo ongithumileyo kusemini; ubusuku buyeza, lapho kungekho muntu ongasebenza. Nxa ngisekhona emhlabeni, ngingukukhanya kwezwe. Esekhulumile kanjalo, wakhafulela phansi, wenza udaka ngamathe, wagcoba amehlo empumputhe ngalolo daka, wayesethi kuye: Hamba, ugeze echibini laseSilowama, (okungukuthi ngokuhunyushwa, Othunyiweyo.) Ngakho-ke wahamba, wageza, wabuyela esebona.

The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

Ngakho-ke omakhelwane, kanye nalabo ababekade bembonile ukuthi wayeyimpumputhe, bathi: Lo akuyena yini lona owayehlala ecela? Abanye bathi: Nguye lo. Abanye bathi: Ufana naye. Kodwa yena wathi: Yimi. Ngakho-ke bathi kuye: Amehlo akho avuleke kanjani?

He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

Waphendula wathi, Umuntu obizwa ngokuthi uJesu wenza udaka, wangigcoba emehlweni, wathi kimi, Hamba uye echibini laseSilowama, ugeze; ngakho ngahamba ngageza, ngabona. Johane 9:1–11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

Indoda eyimpumputhe kanye nenkosi eyisiphukuphuku nenonya u-Ahazi bayavivinywa ukuthi bazobeka ithemba labo yini echibini laseSilowama noma kuzamcolo wase-Asiriya. Indoda eyimpumputhe iyazi ukuthi iyimpumputhe, kodwa u-Ahazi ucebile, wandisiwe ngempahla, futhi akaswele lutho. U-Ahazi uyintombi eyisiwula echibini lemvula yokugcina, kanti indoda eyimpumputhe iyintombi ehlakaniphile. Amanzi aThunyelwe evela, noma amanzi athunyelwe evela e-Asiriya, ayisivivinyo.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

Ichibi yindawo lapho amanzi ehlangana khona, futhi ngokwesiprofetho ichibi liyindawo lapho imifudlana ehlukahlukene, imifula, imifudlana emincane, izilwandle, izilwandlekazi, amachibi, imvula namazolo awo wonke “amanzi” amele izwi likaKristu kuhlanganiselwa khona. Ichibi lemvula yamuva lakhiwa ngamanzi ageleza esuka echibini elingenhla. Ichibi limelela umlayezo wemvula yamuva esimweni sokuvivinywa. U-Ahazi wawalahla amanzi ageleza kahle ngokuthula, kodwa impumputhe yalalela umlayezo ohlobene nechibi. UJesu wathatha okuthile kobuNkulunkulu baKhe, obumelwe “ngamathe,” wakuhlanganisa nobumba, okumele ukuhlanganiswa kobuNkulunkulu nobuntu okwenziwa nguKristu eNdaweni eNgcwele Kakhulu.

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

UKristu wakhafula emhlabathini, wahlanganisa amathe Akhe ukuze enze udaka. Wasebenzisa umlayezo wokuhlanganiswa kobuNkulunkulu nobuntu ukugcoba amehlo endoda eyayiyimpumputhe. Umlayezo omelwe yilokhu kuhlanganiswa kobuNkulunkulu nobuntu uwumyalezo ka-1888, futhi uklanyelwe ukuguqula umuntu esuka esimweni saseLawodikeya amuyise esimweni saseFiladelfiya. Kodwa lowo myalezo udinga ukubambisana komuntu. Kumelwe baye echibini, bese begeza.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Bonke bonile, basilela enkazimulweni kaNkulunkulu, kodwa uJesu wathi impumputhe nabazali bayo babengonanga. UJesu ususa umbuzo wecala esimweni sale ndoda eyayiyimpumputhe, futhi uyikhomba njengomuntu owavuselwa phezulu ukuba akhazimulise iNkosi; futhi umuntu ongokwesiprofetho eziprofethweni zeBhayibheli ovuselwa phezulu ngenjongo yokuba “imisebenzi kaNkulunkulu ibonakaliswe” uyisibonakaliso, esakhiwa amadoda nabesifazane asebesukile eLawodikeya baya eFiladelfiya. Isibonakaliso yilapho imisebenzi kaNkulunkulu ibonakaliswa khona, ngokuba umsebenzi waKhe kwakuwukuhlanganisa ubuNkulunkulu nobuntu (njengoba kufanekiswa ngamafutha obumba), futhi izindondo zalowo msebenzi yilabo abangazange bezwe kuphela umlayezo waseLawodikeya, kodwa yilabo abalandela umyalelo okulo mlayezo. Umyalelo waleyo ndoda eyimpumputhe kwakuwukuba iye iyogeza. Uma isibona, yayingasadingi ukuzama ukukhazimulisa uNkulunkulu; izimo ezaziyizungezile zenza lokho kwenzeke.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Kwaqala ngokusondela kukaKristu, kwalandela umsebenzi kaKristu. Umsebenzi wokugcina kaKristu endlini engcwele yaseZulwini maqondana nomuntu ukuwuguqula umuntu asuke esigodini samathambo omile afileyo, noma ekubeni efile ezitaladini, noma ekubeni eyimpumputhe ngokupheleleyo. Umsebenzi wakhe wokugcina ukuwadala kabusha abantu bakhe babe ngomfanekiso wakhe, futhi lowo yiwo impela umsebenzi awenza lapho edala u-Adamu ngothuli lomhlabathi, wabe esephefumulela kuye umoya wokuphila. Umsebenzi wokugcina ungowokuqala, ngokuba waqala ngokwenza ubumba, wase egcoba lobo bumba ngokuphila koMoya wakhe. Ku-Adamu uMoya wawuwukuphefumula kwakhe, kumuntu oyimpumputhe kwakuyiwamanzi. Esigodini samathambo afileyo sikaHezekeli kwakuyisigijimi sokuqoqa esadala umzimba. Khona-ke kwaphefumulelwa phezu komzimba isigijimi semimoya emine, base bema ngezinyawo njengebutho elikhulu elinamandla.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Ngesikhathi indoda eyimpumputhe iseyimpumputhe, uJesu wayibona, wase eyisondeza. Usondela kule ndoda eyimpumputhe ngaphakathi komongo wombuzo owaphakanyiswa ngabafundi baKhe, ngaleyo ndlela emvumela ukuba amise isizinda esifanelekile sesiprofetho salo mfanekiso. “Imisebenzi kaNkulunkulu” iyisibonakaliso sesiprofetho emigqeni eminingi ehlukahlukene yofakazi eBhayibhelini. Konke ukubonakaliswa “kwemisebenzi kaNkulunkulu” emiBhalweni kugcwaliseka ngesikhathi semvula yokugcina. UJesu ubeka umongo wendaba ngokwemigomo yomlayezo wokugcina, njengoba umelwe ngu-Eliya emavesini okugcina kaMalaki.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

Abazali kanye nomntwana oyimpumputhe abalahlelwa njengezoni, ngoba lesi yisikhathi semisebenzi kaNkulunkulu emangalisayo, futhi ngaleso sikhathi izinhliziyo zabazali nezinhliziyo zabantwana ziyophendulwa ukuze zibone indaba ephambi kwazo. Indaba leyo yilena—ukuthi umuntu waseLawodisiya oyimpumputhe useguqulwe yini waba umuntu waseFiladefiya ogcotshiwe. Yiyo leyo indaba ebhekene nabazali nomntwana ngesikhathi semvula yakamuva, ngoba leso futhi yisikhathi sokwahlulela. Futhi isikhathi sokwahlulela senziwa phakathi kwesizukulwane sesithathu nesesine ngokwesiprofetho sesivumelwano sika-Abrahama. Umuntu oyimpumputhe uyisizukulwane sokugcina nesesine, kanti abazali bakhe bangesesithathu. Ngaleso sikhathi umlayezo ka-Eliya ubeka imindeni ezimweni lapho iphoqeleka khona ukwamukela noma ukwenqaba umlayezo wechibi laseSilowama. Inkosi u-Ahazi eyisiwula nebi yawenqaba umlayezo walelo chibi, kodwa umuntu oyimpumputhe wawamukela. Umlayezo ka-Eliya kaMalaki ubekwe esimweni sesiqalekiso ngaphambi kosuku olukhulu nolwesabekayo lweNkosi.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Lapho uJesu ehlela isimo esisicabangayo, wafaka esifinyezweni saKhe ngenhloso yalesi simangaliso ukuthi kwakufanele asebenze ngaleso sikhathi, ngoba kuzofika isikhathi lapho kungekho muntu ongasebenza khona. Umsebenzi abhekisela kuwo wenziwa emini, kanti ukuphela komsebenzi kufanekiswa njengobusuku. Inkomba yaKhe ibhekise ekuvalweni kwesikhathi somusa.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Lapho eqeda umsebenzi Wakhe wokwahlulela, ukhumula izingubo Zakhe zobupristi, agqoke izingubo Zakhe zempindiselo. Lapho eqeda lowo msebenzi wokwahlukanisa abalahlekile kwabosindisiweyo, umsebenzi wensindiso uyaphela. Isikhathi somusa siyavalwa, futhi sekuyisikhathi sobusuku lapho kungekho muntu ongasebenza. Umyalezo kaKristu wawungewona kuphela umyalezo waseLawodikeya kumuntu oyimpumputhe, kodwa wawungumyalezo ka-Eliya obekwe ngaphakathi komongo wokusondela kokuvalwa kwesikhathi somusa, okuyisisusa sikaKristu esingcwelisiweyo sokusebenzela ukusindiswa kwemiphefumulo.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

Kuqala uKristu wasondela kule ndoda eyayiyimpumputhe, wayeselungisa futhi efaka umuthi wamehlo, wase enikeza iziqondiso ngomsebenzi le ndoda eyayiyimpumputhe okufanele iwenze ngokwayo; futhi okubaluleke ngokulinganayo yilokhu, ukuthi njengoba iqala ukwenza lowo msebenzi, ukubona kwayo kuyabuyiselwa. Uma isibona, isiguqukile sisuke ekubeni ngumLaodikeya oyimpumputhe saba ngumFiladelfiya. Isikhathi soguquko salezo zinkonzo ezimbili sagcwaliseka ekuqaleni kusukela ngowe-1856 kuze kube ngowe-1863.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Leso sikhathi simele ukuhlukaniswa kukakolweni namakhula, nokubekwa uphawu kokugcina kwalabo abayizinkulungwane eziyikhulu namashumi amane nane, abathi emva kwalokho baphakanyiswe babe yisibhengezo. Indoda eyimpumputhe ngokushesha yaba yinto egxilwe kuyo umphakathi—kwathi lapho isiguqukile isuka ekubeni ngumLaodikea yaba ngumFiladelfiya. Indoda eyimpumputhe yibo abayizinkulungwane eziyikhulu namashumi amane nane, kanti inkosi embi neyisiwula u-Ahazi ingabantu besivumelwano sangaphambili abakhafulelwa ngaphandle emlonyeni weNkosi. Kulelo phuzu elifanayo emlandweni, uJesu kungenzeka usebenzisa amathe akhe ukugcoba abantu bakhe besivumelwano esisha, noma ukhafulela abantu besivumelwano esidala baphume emlonyeni wakhe.

We will continue these thoughts in the next article.

Sizoqhubeka nale micabango esihlokweni esilandelayo.

“The Coming Crisis

“Inkinga Ezayo”

“With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

“Ngokunemba okungaphambuki, uOngenasiphelo ugcina umlando wezizwe zonke. Ngenkathi umusa wakhe unikelwa kanye nokubizelwa ekuphendukeni, lo mlando uyohlala uvulekile; kodwa lapho kufinyelelwa emkhawulweni othile uNkulunkulu awumisileyo, inkonzo yolaka lwakhe iyaqala. Khona-ke umlando uyavalwa; ukubekezela kwasezulwini kuyaphela; akusekho ukunxusela umusa ngenxa yazo.

“The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

“Umprofethi, ebheka phansi ezizukulwaneni, waboniswa esembonweni wakhe isikhathi sethu. Izizwe zalesi sikhathi zibe ngabemukeli bezihawu ezingakaze zibonwe ngaphambili. Kuzo kunikelwe izibusiso ezikhetheke kakhulu zaseZulwini; kodwa kubhalwe ngokumelene nazo ukuziqhenya okwande, ukuhaha, ukukhonza izithombe, ukwedelela uNkulunkulu, nokungabongi okuyisisekelo. Ziyashesha ukuvala i-akhawunti yazo noNkulunkulu.

“The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

“Izinsuku zisondela ngokushesha lapho kuyoba khona ukudideka okukhulu nokuxokozela emhlabeni wenkolo. Kuyoba khona onkulunkulu abaningi namakhosi amaningi; yonke imimoya yemfundiso iyovunguza; futhi uSathane, egqoke izingubo zezingelosi, wayeyokhohlisa, uma kwakungenzeka, nabakhethiweyo uqobo.

“The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

“Ukudelelwa kwendawo yonke okuphonselwa phezu kokumesaba uNkulunkulu kweqiniso nobungcwele, kuholela labo abangenakho ukuxhumana okuphilayo noNkulunkulu ekulahlekelweni yinhlonipho yabo ngomthetho wakhe. Futhi njengoba ukungahloniphi umthetho wobuNkulunkulu kuqhubeka kubonakala ngokwengeziwe, umugqa wokwehlukanisa phakathi kwalabo abawugcinayo nezwe kanye nebandla elithanda izwe uyakuba sobala ngokwengeziwe. Uthando lwemiyalo kaNkulunkulu luyanda kwesinye isigaba, njengoba ukweyisa yona kwanda kwesinye.”

“The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

“ONGUYE-MINA omkhulu uvuna umthetho wakhe. Ukhuluma kulabo abawuchithayo ngeziphepho, ngezikhukhula, ngezivunguvungu, ngokuzamazama komhlaba, nasezingozini emhlabathini nasolwandle. Manje yisikhathi sokuba abantu bakhe bazibonakalise beqotho ezimisweni.”

“We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

“Simi emngceleni wezehlakalo ezinkulu nezisabekayo. INkosi isemnyango. Phezu kweNtaba yemiNqumo uMsindisi wakhuluma kusengaphambili ngezigigaba ezaziyokwandulela lesi sehlakalo esikhulu: ‘Niyakuzwa ngezimpi nangamahlebezi ezimpi,’ esho. ‘Isizwe siyakuvukela isizwe, nombuso uvukele umbuso; kuyakuba khona indlala, nezifo eziwumshayabhuqe, nokuzamazama komhlaba ezindaweni ngezindawo. Konke lokhu kungukuqala kwezinhlupheko.’ Nakuba lezi ziprofetho zagcwaliseka ngokwengxenye ekubhujisweni kweJerusalema, zinokusetshenziswa okuqondile kakhulu ezinsukwini zokugcina.”

“John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

“UJohane nabanye abaprofethi nabo babengofakazi bezigigaba ezesabekayo eziyokwenzeka njengezibonakaliso zokubuya kukaKristu. Babona amabutho ebuthanela impi, nezinhliziyo zabantu ziphela amandla ngenxa yokwesaba. Babona umhlaba ususwa endaweni yawo, izintaba ziphonselwa phakathi kolwandle, amagagasi alo ebhonga futhi edungekile, nezintaba zithuthumela ngenxa yokuvuvukala kwalo. Babona izitsha zentukuthelo kaNkulunkulu zivulwa, nesifo esiwumshayabhuqe, indlala, nokufa kwehlela phezu kwabakhileyo emhlabeni.”

“Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

“UMoya kaNkulunkulu ovimbelayo useqala ukuhoxiswa emhlabeni. Futhi izivunguvungu ezinamandla, iziphepho, izinhlekelele olwandle nasemhlabeni, kulandelana ngokushesha okukhulu. Isayensi ifuna ukuchaza konke lokhu. Izibonakaliso eziya ziba ziningi zisizungezile, ezitshela ngokusondela okuseduze kweNdodana kaNkulunkulu, zibekwa kunoma yiliphi elinye imbangela ngaphandle kweyona yangempela. Abantu abakwazi ukuqonda izingelosi ezingabalindi ezibamba imimoya emine ukuze ingavunguzi kuze kube yilapho izinceku zikaNkulunkulu sezibekwe uphawu; kodwa lapho uNkulunkulu eyakuyala izingelosi zakhe ukuba ziyikhulule imimoya, kuyakuba khona umbukwane wentukuthelo yakhe yokuphindisela ongenakufanekiswa yipeni.”

“A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

“Inhlekelele isiseduze nje phezu kwethu; kodwa izinceku zikaNkulunkulu akufanele zithembe zona uqobo lwazo kulesi simo esikhulu esiphuthumayo. Emibonweni enikezwa u-Isaya, uHezekeli, noJohane, sibona ukuthi izulu lixhumene eduze kangakanani nezehlakalo ezenzekayo emhlabeni. Sibona ukunakekela kukaNkulunkulu kulabo abathembekile kuye. Izwe alikho ngaphandle koMbusi. Uhlelo lwezehlakalo ezizayo lusezandleni zeNkosi. Ubukhosi beZulu bugcine ezandleni zabo uqobo isiphetho sezizwe, kanye nezindaba zebandla lakhe.”

“God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

“UNkulunkulu wembulile lokho okuyokwenzeka ezinsukwini zokugcina, ukuze abantu bakhe balungiselelwe ukuma bamelane neziphepho zokuphikiswa nolaka. Labo abaxwayisiwe ngezinto eziphambi kwabo akumelwe bahlale ngokulindela okuzolile isiphepho esizayo, beziduduza ngokuthi iNkosi iyakuvikela abathembekileyo bayo ngosuku lokuhlupheka. Kumelwe sibe njengabantu abalindele iNkosi yabo, hhayi ngokulindela okuyize, kodwa ngomsebenzi oqotho, ngokukholwa okungantengantengi. Manje akusona isikhathi sokuvumela izingqondo zethu zicwile ezintweni ezincane ezingabalulekile.”

“While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

“Ngesikhathi abantu belele, uSathane usebenza ngokuzikhandla ehlela izinto ukuze abantu beNkosi bangabi nesihe noma ukulunga. Inhlangano yeSonto manje iqhubekela phambili ebumnyameni. Abaholi bafihla udaba lweqiniso, futhi abaningi abahlanganyela kulo mnyakazo bona ngokwabo ababoni ukuthi umfudlana ongaphansi uya ngakuphi. Izivumo zawo zithambile, futhi ngokubonakala zingezobuKristu; kodwa lapho usukhuluma, uyoveza umoya kadrako. Kungumsebenzi wethu ukwenza konke okusemandleni ethu ukuvimbela ingozi esongelayo. Kufanele sibeke phambi kwabantu umbuzo wangempela ophikisanwayo, ngaleyo ndlela sibeke ukuphikisa okuphumelela kakhulu ngokumelene nezinyathelo zokunciphisa inkululeko kanembeza. Kufanele sihlole imiBhalo, futhi sikwazi ukunikeza isizathu sokukholwa kwethu. Kushiwo umprofethi ukuthi, ‘Ababi bayakwenza okubi, futhi akukho noyedwa kwababi oyakuqonda; kodwa abahlakaniphileyo bayakuqonda.’”

“The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

“Ikusasa elibalulekile liphambi kwethu. Ukuze sibhekane nezivivinyo zalo nezilingo zalo, nokufeza imisebenzi yalo, kuyodinga ukholo olukhulu, amandla, nokubekezela. Kodwa singanqoba ngokukhazimulayo; ngoba akukho nomphefumulo owodwa oqaphayo, othandazayo, okholwayo oyobanjwa ngamasu esitha. Izulu lonke linendaba nenhlalakahle yethu, futhi lilindele ukuba sifune ukuhlakanipha namandla alo. Wonke umthelela ophikisayo, noma ngabe uvulekile noma uyimfihlo, ungamelwa ngempumelelo, ‘kungabi ngamandla, kungabi ngobuqhawe, kodwa ngoMoya wami, usho uJehova Sebawoti.’ UNkulunkulu usazimisele namanje njengasemandulo ukusebenza ngemizamo yabantu, nokufeza izinto ezinkulu ngezinsiza ezibuthakathaka. Asiyikuzuza ukunqoba ngobuningi, kodwa ngokuzinikela okuphelele komphefumulo kuJesu.”

“Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

“Manje, ngesikhathi isihe sisahlezi, ngesikhathi uJesu esasincengela, masenze umsebenzi ophelele ngenxa yaphakade.” Southern Watchman, December 25, 1906.