“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

“EMibhalweni kukhona izinto ezithile okunzima ukuziqonda, futhi, ngokolimi lukaPetru, abangafundile nabangagxilile bazihlanekezela kube ngukubhujiswa kwabo uqobo. Kungenzeka singakwazi, kulokhu kuphila, ukuchaza incazelo yawo wonke umBhalo; kodwa awekho amaphuzu abalulekile eqiniso elisebenzayo ayosibekelwa yimfihlakalo. Lapho kufika isikhathi, ekuholeni kukaNkulunkulu, sokuba izwe livivinywe ngeqiniso lalelo sikhathi, izingqondo ziyovuswa nguMoya waKhe ukuba zicwaninge imiBhalo, ngisho nangokuzila ukudla nangomthandazo, kuze kube yilapho isixhumanisi ngesixhumanisi sitholakala futhi sihlanganiswa sibe yiketanga eliphelele. Wonke amaqiniso athinta ngokuqondile ukusindiswa kwemiphefumulo ayokwenziwa acace kangaka kangangokuba akekho oyodinga ukuphambuka noma ukuhamba ebumnyameni.”

“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

“Njengoba silandele uchungechunge lwesiprofetho, iqiniso elambuliwe lesikhathi sethu libonakele ngokucacile futhi lachazwa. Siyabophezeleka ngezinzuzo esizijabulelayo nangokukhanya okukhanyisa indlela yethu. Labo abaphila ezizukulwaneni ezedlule babebophezelekile ngokukhanya ababevunyelwe ukuba kubakhanyisele. Izingqondo zabo zazivivinywa mayelana namaphuzu ehlukene oMbhalo ayebahlola. Kodwa abazange baliqonde amaqiniso esiliqondayo thina. Babengenacala ngokukhanya ababengenakho. Babeliphethe iBhayibheli, njengathi; kodwa isikhathi sokwambulwa kweqiniso elikhethekile elihlobene nezigcawu zokugcina zomlando waleli zwe sisezweni sezizukulwane zokugcina eziyakuphila emhlabeni.

“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.

“Amaqiniso akhethekile aye avunyelaniswa nezimo zezizukulwane njengoba bezikhona. Iqiniso lamanje, eliyisivivinyo kubantu balesi sizukulwane, lalingesona isivivinyo kubantu bezizukulwane zasemandulo kakhulu. Ukube ukukhanya manje okusikhanyiselayo maqondana neSabatha somyalo wesine kwakunikezwe izizukulwane zesikhathi esedlule, uNkulunkulu wayeyobabeka icala ngalokho kukhanya.” Testimonies, umqulu 2, 692, 693.

New and Old

Okusha Nokudala

“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

“Kuzo zonke izikhathi kuba khona ukuthuthuka okusha kweqiniso, umlayezo kaNkulunkulu kubantu baleso sizukulwane. Amaqiniso amadala wonke abalulekile; iqiniso elisha alizimele kwelidala, kodwa liyisambulo salo esiqhubekayo. Kungokuthi kuphela lapho amaqiniso amadala eqondwa khona lapho singaliqonda khona elisha. Lapho uKristu efisa ukwembulela abafundi Bakhe iqiniso lokuvuka Kwakhe, waqala ‘kuMose nakubo bonke abaprofethi’ futhi ‘wabachazela kuyo yonke imiBhalo izinto eziphathelene naYe.’ Luka 24:27. Kodwa ukukhanya okukhanya ekwambulweni okusha kweqiniso yikho okukhazimulisa okudala. Lowo owenqaba noma odebesela okusha akakuphethe ngempela okudala. Kuye kulahlekelwa amandla ako aphilisayo, kube yisimo nje esingenakuphila.”

“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

“Bakhona abathi bayakholwa futhi bafundise amaqiniso eTestamente Elidala, kuyilapho benqaba iTestamente Elisha. Kodwa ngokwenqaba ukwamukela izimfundiso zikaKristu, babonisa ukuthi abakukholwa lokho okukhulunywe okhokho nabaprofethi. ‘Ukube benimkholwa uMose,’ kusho uKristu, ‘beniyakungikholwa Mina; ngokuba waloba ngami.’ Johane 5:46. Ngakho-ke akukho mandla angokoqobo ekufundiseni kwabo ngisho neTestamente Elidala.”

“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.

“Abaningi abathi bayakholwa futhi bafundisa ivangeli basephutheni elifanayo. Bayibeka eceleni imiBhalo yeTestamente Elidala, uKristu athi ngayo, ‘Yiyo efakaza ngami.’ Johane 5:39. Ngokwenqaba Elidala, empeleni benqaba Elisha; ngoba kokubili kuyizingxenye zento eyodwa engenakwehlukaniswa. Akekho umuntu ongalethula ngokufaneleyo umthetho kaNkulunkulu ngaphandle kwevangeli, noma ivangeli ngaphandle komthetho. Umthetho uyivangeli elimiswe emzimbeni, kanti ivangeli liwumthetho owambulwayo. Umthetho uyimpande, ivangeli liyimbali enuka kamnandi nesithelo esithwalwa yiyo.”

“The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.

“ITestamente Elidala likhanyisela eliSha, neliSha likhanyisele eliDala. Ngasinye siyisambulo senkazimulo kaNkulunkulu kuKristu. Zombili ziveza amaqiniso ayoqhubeka njalo embula ukujula okusha kwencazelo kofunisisa ngobuqotho.” Christ’s Object Lessons, 128.

Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.

Iqiniso lamanje, ngokwencazelo yalo uqobo, “liyilo iqiniso elembuliwe” lesikhathi esithile “elibonakala ngokucacile futhi lichazwe.” Isizukulwane esiphila ngesikhathi lapho “iqiniso lamanje” lembulwa sibekwa “ngaphansi kwesibopho” sokwamukela lelo qiniso noma sife. Amaqiniso ahlangene akha “iqiniso lamanje lokuvivinya” “lalesi sizukulwane,” ameliswa “ekwambulukeni kwamaqiniso akhethekile” “maqondana nezigcawu zokuvala zomlando walomhlaba.” Iqiniso, futhi ngalokho “iqiniso lamanje,” lifanekiselwa yiTestamente Elisha maqondana neTestamente Elidala. Iqiniso limiswa phezu kofakazi ababili, futhi iqiniso linokuqala nesiphetho, okungokoqobo nokokomoya, okwasendulo nokwesimanje, i-alpha ne-omega, okokuqala nokokugcina.

The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”

Isisekelo samaMillerite somlayezo wengelosi yokuqala siyilokho “okudala” maqondana nomlayezo “weqiniso lamanje” wengelosi yesithathu. Labo “abalahla Okudala,” “ngokweqiniso bayalahla Okusha,” ngokuba kokubili kuyizingxenye zento yonke engenakwehlukaniswa.”

“I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

“Ngabona isidingo sezithunywa, ikakhulu, sokuba ziqaphe futhi zihlole konke ukushisekela ngokweqile nomaphi lapho zingakubona kuvela khona. USathane ucindezela ngazo zonke izinhlangothi, futhi ngaphandle kokuba simqaphele, namehlo ethu evulekile emaqhingeni akhe nasezingibeni zakhe, futhi sigqoke izikhali zonke zikaNkulunkulu, imicibisholo evuthayo yomubi iyosishaya. Maningi amaqiniso ayigugu aqukethwe eZwini likaNkulunkulu, kodwa ‘iqiniso lesikhathi samanje’ yilona umhlambi olidingayo manje. Ngibonile ingozi yokuba izithunywa zichezuke emaphuzwini abalulekile eqiniso lesikhathi samanje, ziye zahlala ezifundweni ezingahlelelwanga ukuhlanganisa umhlambi nokungcwelisa umphefumulo. USathane lapha uyothatha lonke ithuba elingaba khona ukulimaza umsebenzi.”

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

“Kodwa izihloko ezinjengendaba yendlu engcwele, ihlangene nezinsuku eziyizi-2300, imithetho kaNkulunkulu nokukholwa kukaJesu, zihlelwe ngokupheleleyo ukuba zichaze ukunyakaza kwe-Advent kwesikhathi esedlule futhi zibonise ukuthi siyiphi indawo yethu yamanje, ziqinise ukukholwa kwalabo abangabazayo, futhi zinike isiqiniseko ngekusasa elikhazimulayo. Lezi, ngivame ukubona, zaziyizihloko eziyinhloko izithunywa ezazifanele zihlale kuzo.” Early Writings, 63.

The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.

“Ithempeleli, ihlangene nezinsuku eziyizi-2300, imiyalo kaNkulunkulu nokukholwa kukaJesu,” kuyisihluthulelo sokuchaza “umnyakazo we-Advent wesikhathi esedlule” wamaMillerite, futhi ngokwenza kanjalo, kuchazwe “ngokuphelele” “ukuthi siyini isimo sethu samanje.” Labo “abangabazayo” “umnyakazo we-Advent wesikhathi esedlule,” “bayangabaza” lokho okunikeza “ukuqiniseka ngekusasa elikhazimulayo.” Okunikeza ukuqiniseka ngekusasa yisikhathi esedlule.

The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.

Incwadi kaJoweli ingumyalezo weqiniso lokuvivinywa kwamanje. Lokhu kuqinisekiswa ngofakazi abaningi. UJoweli uchazwa ngokuthi “iqiniso lamanje” nguMoya Wokuprofetha, lowo ngokukaJohane encwadini yesAmbulo oyibufakazi bukaJesu.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.

Isambulo sikaJesu Kristu, uNkulunkulu amnika sona, ukuba abonise izinceku zakhe izinto okumelwe zenzeke masinyane; wasithuma wasibonakalisa ngengelosi yakhe encekwini yakhe uJohane; owafakaza ngezwi likaNkulunkulu, nangobufakazi bukaJesu Kristu, nangazo zonke izinto azibonayo. IsAmbulo 1:1, 2.

The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.

“Ubufakazi” bukaJohane (abufakazayo “ngakho ayekubonile”) bachazwa ngezingxenye ezintathu. Wabhala “izwi likaNkulunkulu,” “ubufakazi bukaJesu,” kanye “nezinto azibonayo.” Emavesini amabili okuqala eSambulo, uJohane umelela lowo onikezwe isipho “somoya wokuprofetha.” Leso sipho sihlanganisa isambulo esikhethekile seZwi likaNkulunkulu, futhi sihlanganisa nezambulo ezikhethekile ezidluliselwa kumprofethi ngamazwi kaKristu; (kungaba nguKristu uqobo noma ngabamele bakhe abayizingelosi) futhi leso sipho sihlanganisa neqiniso elethulwa ngomzila wamaphupho nemibono. Umoya wokuprofetha ungubufakazi bukaKristu obudluliselwa kumprofethi, futhi bunegunya elifanayo njengokungathi ingelosi noma uKristu uqobo wayekhulumile lawo mazwi.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Ngase ngiwela ezinyaweni zakhe ukuba ngimkhulekele. Wasesithi kimi, Qaphela ukuba ungakwenzi lokho; ngiyinceku kanye nawe, kanye nabafowenu abanobufakazi bukaJesu; khuleka kuNkulunkulu; ngokuba ubufakazi bukaJesu buyiwona umoya wesiprofetho. IsAmbulo 19:10.

Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”

UGabriyeli uziveza njengenceku kanye noJohane, futhi akamele akhonzwe. UGabriyeli futhi uveza ukuthi “abazalwane” abamelwa nguJohane “banobufakazi bukaJesu,” obungu “umoya wesiprofetho.” “Abazalwane” abamelwa nguJohane bayizinkulungwane eziyikhulu namashumi amane nane, futhi bonke abazalwane banawo “umoya wesiprofetho.”

“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.

“Base bevuka ekuseni kakhulu, baphuma baya ehlane laseThekowa; kwathi lapho bephuma, uJehoshafati wema wathi, Ngilaleleni, nina bakwaJuda nani enihlala eJerusalema; kholwani eNkosini uNkulunkulu wenu, khona niyakumiswa niqine; kholwani kubaprofethi bakhe, khona niyakuphumelela. 2 IziKronike 20:20.

“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

“‘Kholwani eNkosini uNkulunkulu wenu, khona niyakuqiniswa; kholwani abaprofethi bayo, khona niyakuphumelela.’”

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“Isaya 8:20. ‘Emthethweni nasebufakazini; uma bengakhulumi ngokwaleli zwi, kungenxa yokuthi akukho kukhanya kubo.’ Lapha kubekwe imibhalo emibili phambi kwabantu bakaNkulunkulu: izimo ezimbili zempumelelo. Umthetho owakhulunywa nguJehova uqobo, nomoya wesiprofetho, kuyimithombo emibili yokuhlakanipha yokuqondisa abantu baKhe kukho konke ababhekana nakho. Duteronomi 4:6. ‘Lokhu kungukuhlakanipha kwenu nokuqonda kwenu emehlweni ezizwe, eziyakuthi, Isizwe lesi esikhulu impela siyisizwe esihlakaniphileyo nesiqondileyo.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Umthetho kaNkulunkulu noMoya Wokuprofetha kuhamba kuhambisana ukuze kuqondiswe futhi kwelulekwe ibandla, futhi noma nini lapho ibandla likuqaphele lokhu ngokulalela umthetho waKhe, umoya wokuprofetha uthunyelwe ukuliqondisa endleleni yeqiniso.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“IsAmbulo 12:17. ‘Udrako wasuthukela owesifazane, wahamba wayokulwa nensali yenzalo yakhe, egcina imiyalo kaNkulunkulu, futhi enobufakazi bukaJesu Kristu.’ Lesi siprofetho sibonisa ngokucacileyo ukuthi ibandla lensali liyomamukela uNkulunkulu emthethweni waKhe futhi liyoba nesiphiwo sokuprofetha. Ukulalela umthetho kaNkulunkulu, nomoya wokuprofetha, kuye kwahlale kwehlukanisa abantu bakaNkulunkulu beqiniso, futhi uvivinyo luvame ukunikezwa ngokubonakaliswa kwamanje.”

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

“Ngosuku lukaJeremiya abantu babengenakho ukungabaza ngomyalezo kaMose, ka-Eliya, noma ka-Elisha, kodwa bawungabaza, bawubeka eceleni umyalezo owawuthunywe nguNkulunkulu kuJeremiya kwaze kwaba yilapho amandla awo nomfutho wawo sekuchithakele, kwase kungasekho ikhambi ngaphandle kokuba uNkulunkulu abathathe abahambise ekuthunjweni.

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Ngokufanayo, ezinsukwini zikaKristu abantu base befunde ukuthi umlayezo kaJeremiya wawuyiqiniso, bazikholisa bakholwa ukuthi, uma babephile ezinsukwini zawoyise, babeyowamukela umlayezo wakhe; kodwa ngaso leso sikhathi babewenqaba umlayezo kaKristu, ayebhale ngaye bonke abaprofethi.

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Njengoba isigijimi sengwezi yesithathu savela emhlabeni, esihloselwe ukwembulela ibandla umthetho kaNkulunkulu ekupheleleni kwawo nasemandleni awo, isipho sokuprofetha naso sabuyiselwa masinyane. Lesi sipho siye saba nengxenye evelele kakhulu ekuthuthukisweni nasekuqhubekiseni phambili kwalesi sigijimi.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.

“Njengoba sekuvele ukungezwani kwemibono maqondana nokuhunyushwa kwemibhalo kanye nezindlela zomsebenzi, okuhloselwe ukuphazamisa ukholo lwabakholwayo emlayezweni nokuholela ekwehlukaneni emsebenzini, umoya wesiprofetho ubelokhu ukhanyisela isimo. Ubelokhu uletha ubunye bengqondo nokuvumelana kwesenzo emzimbeni wabakholwayo. Kuzo zonke izinkinga eziye zavela ekuthuthukisweni komlayezo nasekukhuleni komsebenzi, labo abame baqinisa umthetho kaNkulunkulu nokukhanya koMoya wesiprofetho baye banqoba, futhi umsebenzi uchumile ezandleni zabo.” Loma Linda Messages, 33, 34.

The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.

Incwadi kaJoweli ikhonjiswa ngokuqondile njengokuthi “iqiniso lamanje” ngaphakathi koMoya Wokuprofetha, okuyinto ngokukaJohane encwadini yeSambulo eyibufakazi bukaJesu. Iphinde futhi iqinisekiswe ngokuqondile ngaphakathi kweZwi likaNkulunkulu. Kokubili iBhayibheli noMoya Wokuprofetha basebenzisa ngokuqondile incwadi kaJoweli ezinsukwini zokugcina.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …

“Bonke abaprofethi basendulo bakhuluma kancane ngenxa yesikhathi sabo kunangenxa yesethu, ukuze ukuprofetha kwabo kusebenze kithi. ‘Kepha zonke lezi zinto zabehlela bona ukuze zibe yizibonelo; zalotshwa ukuze kube yisexwayiso kithi, thina esehlelwe yiziphetho zezwe.’ 1 Korinte 10:11. ‘Abazange bakhonze bona uqobo, kodwa bakhonza thina ngalezo zinto enezibikelwe manje yilabo abashumayele ivangeli kini ngoMoya oNgcwele othunyelwe evela ezulwini; okuyizinto izingelosi ezifisa ukuzibuka.’ 1 Petru 1:12. …”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“IBhayibheli iqoqe futhi yabopha ndawonye ingcebo yayo yalolu sizukulwane sokugcina. Zonke izehlakalo ezinkulu nezenzo ezinzima zomlando weTestamente Elidala bezilokhu ziphindaphindeka, futhi zisaphindaphindeka, ebandleni kulezi zinsuku zokugcina.” Selected Messages, incwadi 3, 338, 339.

The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.

Isiprofetho sikaJoweli “sisebenza” “phezu” kwalabo “esebeze kubo iziphetho zomhlaba.” “Ukusebenza” kumane kugcizelela ukuthi “iqiniso lamanje” lihlala liyisivivinyo, futhi labo abahluleka kuleso sivivinyo bamelwa ngabalingiswa beBhayibheli abanjengoJuda.

“Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.

“Izifundo ngezifundo zawela ezindlebeni zikaJuda zingalalelwanga. Bangaki namuhla abalandela ezinyathelweni zakhe. Ekukhanyeni komthetho kaNkulunkulu, abantu abanobugovu babona izimilo zabo ezimbi, kodwa bayehluleka ukwenza ukulungiswa okufunekayo, baqhubeke besuka kwesinye isimo sesono beya kwesinye.”

“The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.

“Izifundo zikaKristu ziyasebenza esikhathini sethu nasemzalwaneni wethu. Wathi, ‘Angibakhulekeli laba bodwa, kodwa nalabo abayakukholwa yimi ngezwi labo.’ Ubufakazi obufanayo obalethelwa uJuda bulethwa nakithi kulezi zinsuku zokugcina. Izifundo ezifanayo ahluleka ukuzenza zibe ngokoqobo empilweni yakhe zilethwa kubantu abezwayo, kodwa nabo behluleka ngendlela efanayo, ngoba abasusi isono sabo.” Review and Herald, March 17, 1891.

John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.

UYohane kuyo yonke incwadi yeSambulo umelela ngokomfanekiso abantu bakaNkulunkulu bezinsuku zokugcina, futhi ngokudingiselwa ePhathimo uYohane umelela labo abashushiswayo enkingeni yomthetho weSonto. Uchaza isizathu sokuba aboshwe.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Mina Johane, ongumfowenu kanye nomhlanganyeli kanye nani ekuhluphekeni, nasebukhosini, nasekubekezeleni kukaJesu Kristu, ngangisesiqhingini esibizwa ngokuthi iPhatmose ngenxa yezwi likaNkulunkulu nangenxa yobufakazi bukaJesu Kristu. IsAmbulo 1:9.

John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.

UJohane washushiswa ngenxa yeBhayibheli noMoya Wesiprofetho. Kungani abayizinkulungwane eziyikhulu namashumi amane nane nane beshushiswa ngenxa yoMoya Wesiprofetho? Iqiniso lokuqala umprofethi uJoweli alikhombayo ukuhlubuka kwebandla lamaSeventh-day Adventist. Ngenkathi umphostoli uPetru ekhomba ukuthi iPentekoste yayiyikugcwaliseka kwencwadi kaJoweli, uPetru wakwenza lokho ephendula amaJuda ayehlasela ukubonakaliswa “kwezilimi.” AmaJuda, ayesemele ngaleso sikhathi amaSeventh-day Adventist ezinsukwini zokugcina, ayethi uPetru nalabo ababememezela umlayezo “badakiwe.” AmaSeventh-day Adventist ayolwa nomlayezo wemvula yamuva njengoba kwenza amaJuda ngesikhathi sikaPetru. Akwenza lokhu, ngoba labo abamemezela umlayezo wokuvivinya “weqiniso lamanje” wemvula yamuva banamaqiniso ayisisekelo “amadala,” ngokuba iqiniso elisha lihlala lakhelwe phezu kweqiniso elidala. UJeremiya wabiza abantu bakaNkulunkulu ngesikhathi semvula yamuva ukuba bahambe ezindleleni ezindala futhi balalele izwi lecilongo lomlindi, kodwa bayenqaba. Umlayezo weqiniso eliyisisekelo “elidala” umelwe ngokomfanekiso “yizikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, ezibeka obala ubudlelwane besivumelwano ngokwesabatha yezwe.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

“Ngabona ukuthi ibandla eligama kuphela nama-Adventist begama kuphela, njengoJuda, bayosikhaphela kumaKatolika ukuze bathole ithonya lawo ukuze bamelane neqiniso. Abangcwele ngaleso sikhathi bayoba ngabantu abangabonakali kakhulu, abangaziwa kancane kumaKatolika; kodwa amabandla nama-Adventist begama kuphela abazi ukholo lwethu namasiko ethu (ngokuba babesizonda ngenxa yeSabatha, ngoba babengenakukuphikisa) bayokhaphela abangcwele bababike kumaKatolika njengalabo abangazinaki izimiso zabantu; okungukuthi, bagcina iSabatha futhi bangayinaki iSonto.

“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

“Khona-ke amaKhatholika ayalela amaProthestani ukuba aqhubekele phambili, akhiphe isimemezelo sokuthi bonke abangayikugcina usuku lokuqala lwesonto, esikhundleni sosuku lwesikhombisa, bayobulawa. Futhi amaKhatholika, anesibalo esikhulu, ayokweseka amaProthestani. AmaKhatholika ayonika umfanekiso wesilo amandla awo. Futhi amaProthestani ayosebenza njengoba unina asebenza phambi kwawo ukubhubhisa abangcwele. Kodwa ngaphambi kokuba isimemezelo sawo siveze noma sithele izithelo, abangcwele bayokhululwa ngePhimbo likaNkulunkulu.” Spalding and Magan, 1, 2.

Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.

Kabini uDade White ukhomba “ibandla elibizwa ngegama” kanye “nama-Adventist abizwa ngegama,” ngesikhathi ehlukanisa la “maqembu amabili abizwa ngegama” kuma “Katolika.” “Ibandla elibizwa ngegama” kanye “nama-Adventist abizwa ngegama,” “babebazonda” labo ababemelwe nguPetru noJohane “ngenxa yeSabatha, ngoba babengeke bakuphikise.” Ibandla elibizwa ngegama namaKatolika ngeke “bakuphikise” iqiniso leSabatha losuku lwesikhombisa, futhi “nama-Adventist abizwa ngegama” ngeke “bakuphikise” “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, okuwumyalo weSabatha wezwe. Ibandla elibizwa ngegama namaKatolika ngeke “bakuphikise” iqiniso lokuthi iSabatha losuku lwesikhombisa liyiqiniso leBhayibheli “eliyisisekelo,” futhi “nama-Adventist abizwa ngegama” ngeke “bakuphikise” iqiniso lokuthi “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha ziyiqiniso lamaMillerite “eliyisisekelo.”

John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”

Ukuthunjwa kukaJohane ePhatmose kufanekisela abayizinkulungwane eziyikhulu namashumi amane nane, abagcina kokubili iBhayibheli noMoya Wesiprofetho, futhi abashushiswa ngokukhethekile ngabavela ngaphandle ngenxa yeSabatha losuku lwesikhombisa, futhi bashushiswe ngabaphakathi ngenxa yeSabatha lonyaka wesikhombisa mayelana nomhlaba. Ngenxa yalesi sizathu, ubufakazi bukaJohane bokuthi kungani ayeshushiswa evesini lesishiyagalolunye bulandelwa yiSabatha levesi leshumi kanye nomyalezo ovela esikhathini esedlule (“ngemuva”) ovela “ezwini elikhulu” elinjengelika “cilongo.”

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.

Mina Johane, ongumfowenu futhi ngihlanganyela nani ekuhluphekeni, nasebukhosini, nasekubekezeleni kukaJesu Kristu, ngangisesiqhingini esibizwa ngokuthi iPhatmose ngenxa yezwi likaNkulunkulu, nangenxa yobufakazi bukaJesu Kristu. Ngaba kuMoya ngosuku lweNkosi, ngezwa emva kwami izwi elikhulu, njengelophondo. IsAmbulo 1:9, 10.

John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.

UJohane umelela labo abathi ngomhlaka 9/11 bezwa izwi lecilongo lengelosi yesAmbulo ishumi nesishiyagalombili limema abantu bakaNkulunkulu ukuba babuyele “ezindleleni zasendulo” zikaJeremiya. Lelo zwi elikhulu lalingesixwayiso futhi secilongo lesikhombisa, eliyilo futhi usizi lwesithathu.

Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.

USisi White wabhala ukuthi iBhayibheli “liqongelele futhi labopha ndawonye amagugu alo ngenxa yalesi sizukulwane sokugcina.” Incwadi kaJoweli ingelinye “lamagugu” aseBhayibhelini ayiqiniso lamanje “ezinsukwini zokugcina.” Ngesikhathi sePentekoste uPetru wabonisa ukuthi kwakuyincwadi kaJoweli eyayisigcwaliseka ngaleso sikhathi. UPetru, njengakuJoweli, “wakhuluma kancane kakhulu ngenxa” yesikhathi sePentekoste kunangenxa “yesikhathi” sethu. Isikhathi sePentekoste sasiyimvula yokuqala yoHlelo lobuKristu. IPentekoste iyaphawula ukuqala koHlelo lobuKristu, futhi ngokwenza kanjalo ifanekisa ukuphela koHlelo lobuKristu. Ukuphela koHlelo lobuKristu kuyisikhathi semvula yokugcina njengoba kufanekiswe yiPentekoste. Ngakho-ke uPetru uyisifanekiselo sabantu bakaNkulunkulu ekupheleni koHlelo lobuKristu ababona ukugcwaliseka kokuthululwa kukaMoya oNgcwele ngokusebenzisa incwadi kaJoweli ukwenza lokho.

But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.

Kepha, emi kanye nalabo abayishumi nanye, wasukuma, waphakamisa izwi lakhe, wathi kubo: Madoda aseJudiya, nani nonke enihlala eJerusalema, makwazeke kini lokhu, nilalele amazwi ami; ngokuba laba abadakwanga, njengokuba nicabanga, lokhu kuseyihora lesithathu losuku. Kodwa lokhu yilokho okwakhulunywa ngomprofethi uJoweli ukuthi: Kuyakuthi ezinsukwini zokugcina, usho uNkulunkulu, ngiyakuthulula uMoya wami phezu kwayo yonke inyama; amadodana enu namadodakazi enu ayakuprofetha, izinsizwa zenu ziyakubona imibono, namaxhegu enu ayakuphupha amaphupho; yebo, naphezu kwezinceku zami naphezu kwezincekukazi zami ngalezo zinsuku ngiyakuthulula uMoya wami; nazo ziyakuprofetha. Ngiyakubonakalisa izimangaliso ezulwini phezulu, nezibonakaliso emhlabeni phansi: igazi, nomlilo, nentuthu yomusi. Ilanga liyakuphenduka libe ngubumnyama, nenyanga ibe yigazi, lungakafiki usuku olukhulu noludumileyo lweNkosi. Kuyakuthi bonke abayakukhuleka egameni leNkosi bayakusindiswa. IzEnzo 2:14–21.

To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”

Ukuze umuntu abe ngumfundi ophumelelayo wesiprofetho kudinga ukuqonda okuqinile kokuthi ukuphela kwezwe kuboniswe “umugqa phezu komugqa” phakathi kokulandisa komlando emiBhalweni. Okuhambisana naleli qiniso yilokhu ukuthi nabaprofethi uqobo lwabo bamele abantu bakaNkulunkulu ezinsukwini zokugcina. UJoweli ubeka incwadi yakhe ezinsukwini zokugcina ngoba imemezela ukusondela “kosuku lweNkosi.”

Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.

Khalisani icilongo eSiyoni, nikhalele isexwayiso entabeni yami engcwele; mabathuthumele bonke abakhileyo ezweni, ngokuba usuku lweNkosi luyeza, ngokuba seluseduze. Joweli 2:1.

A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.

“Icilongo” njengophawu, phakathi kwezinye izincazelo, limelela umlayezo wesixwayiso. Njengophawu, icilongo lingamela isikhathi esithile noma iphuzu elithile ngesikhathi, noma kokubili—ngokusekelwe kumongo. Icilongo futhi limelela ukwahlulela. Umkhosi wamacilongo, ezinsukwini eziyishumi ngaphambi koSuku Lokubuyisana, wawuyisixwayiso sokwahlulela okuseduze.

The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.

“usuku lweNkosi” lumelela noma iphuzu lesikhathi noma inkathi yesikhathi, kuye ngomongo wendima lapho kusetshenziswe khona inkulumo ethi “usuku lweNkosi.” “Usuku lweNkosi” lungaba uphawu lokwahlulela kokwenziwa kukaNkulunkulu okumelelwa yizifo eziyisikhombisa zokugcina, noma lungaba ukwahlulela kokwenziwa ekupheleni kweminyaka eyinkulungwane yemileniyamu. Kunoma yisiphi isimo, icilongo likhomba ukwahlulela kokwenziwa kukaNkulunkulu. Ngakho-ke “usuku lweNkosi” lungamela iphuzu lapho isijeziso sikaNkulunkulu sifezwa khona noma inkathi yesikhathi lapho izijeziso zikaNkulunkulu zifezwa khona.

A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.

“Icilongo” njengokuthi “usuku lweNkosi” singamela iphuzu lesikhathi kanye nenkathi yesikhathi, njengoba kufakazelwa ngamaphuzu omlando nezikhathi zomlando ezimelwe yizimpondo eziyisikhombisa zeSambulo isahluko 8 nese-9. “Usuku lweNkosi” uJoweli alumele “ngocilongo” okumelwe lukhale—luyikho kokubili iphuzu ngesikhathi kanye nenkathi yesikhathi eqala lapho ukwahlulelwa kwabafileyo sekuphelile, nokwahlulelwa kwabaphilayo sekuqalile. Ngo-9/11, kwakhala icilongo elamaka ukufika kokwahlulelwa kwabaphilayo njengephuzu ngesikhathi, futhi futhi lamaka u-9/11 njengesiqalo senkathi yokwahlulelwa kwabaphilayo.

Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.

Ngalokho-ke namanje, usho uJehova, buyelani kimi ngayo yonke inhliziyo yenu, nangokuzila ukudla, nangokukhala, nangokulila; klebulani izinhliziyo zenu, ningaziklebhuli izingubo zenu, nibuyele kuJehova uNkulunkulu wenu; ngokuba unomusa nesihawu, uyephuza ukuthukuthela, futhi mkhulu ngomusa, uyazisola ngobubi. Ngubani owaziyo ukuthi angase abuye azisole, ashiye isibusiso emva kwakhe, umnikelo wokudla nomnikelo wokuphuzwa kuJehova uNkulunkulu wenu na? Shayani icilongo eSiyoni, ngcwelisani ukuzila ukudla, bumbani umhlangano ongcwele. Joweli 2:12–15.

This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.

Lena kungokwesibili uJoweli eyala ukuba kukhala icilongo. “Amacilongo” akuJoweli ayizixwayiso zombili zokwahlulela okuphathelene nokwenziwa okusondelayo kwezifo eziyisikhombisa zokugcina, futhi amiswe ngaphakathi komongo wesimemo saseLawodikeya sokuphenduka kanye nokuvalwa komusa okusondelayo.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Memeza kakhulu, ungagodli, phakamisa izwi lakho njengecilongo, ubonise abantu bami ukona kwabo, nendlu kaJakobe izono zayo. Isaya 58:1.

Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.

U-Isaya, uJoweli, uJohane noPetru bonke bamele abayizinkulungwane eziyikhulu namashumi amane nane bezinsuku zokugcina, kanjalo noJeremiya ohlonza isikhathi lapho icilongo kufanele likhaliswe khona.

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

Isho kanje iNkosi: Manini ezindleleni, nibone, nibuze ngezindlela zasendulo, nithi, Iphi indlela enhle? nihambe ngayo, khona niyakufumana ukuphumula kwemiphefumulo yenu. Kepha bathi, Asiyikuhamba ngayo. Futhi ngamisela abalindi phezu kwenu, ngathi, Lalelani ukukhala kwecilongo. Kepha bathi, Asiyikulalela. Jeremiya 6:16, 17.

The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.

Icilongo sakhala kulezi zinsuku zokugcina ngo-9/11, futhi imvula yakamuva yase iqala ukuna phezu kwalabo abakhetha indlela enhle bahamba kuyo. Kungaleso sikhathi lapho ingelosi yesAmbulo ishumi nesishiyagalombili yehla khona.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Imvula yokugcina izakwehlela phezu kwabantu bakaNkulunkulu. Ingelosi enamandla izokwehla ivela ezulwini, futhi umhlaba wonke uzokhanyiswa yinkazimulo yayo.” Review and Herald, April 21, 1891.

When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.

Lapho izakhiwo ezinkulu zaseNew York ziwiswa ngo-9/11, ingelosi enamandla yehla, imvula yokugcina yaqala ukuna.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“Ingabe manje sekufikile izwi engathi ngalimemezela lokuthi iNew York izokhukhulwa igagasi elikhulu lasolwandle na? Lokhu angikaze ngakusho. Engakusho yilokhu, ukuthi, njengoba ngangibuka izakhiwo ezinkulu ziphakama lapho, isitezi phezu kwesitezi, ngathi, ‘Yeka izigameko ezesabekayo eziyokwenzeka lapho iNkosi isukuma ukuzamazamisa umhlaba ngesabeka! Khona-ke amazwi eSambulo 18:1–3 ayogcwaliseka.’ Sonke isahluko seshumi nesishiyagalombili seSambulo siyisexwayiso salokho okuzayo phezu komhlaba. Kodwa anginakho ukukhanya okuqondile maqondana nalokho okuzofikela iNew York, ngaphandle kokuthi ngiyazi ukuthi ngolunye usuku izakhiwo ezinkulu zalapho ziyodilizwa phansi ngokuphenduka nokuphenywa kwamandla kaNkulunkulu. Ngokukhanya engikunikiwe, ngiyazi ukuthi ukubhujiswa kusemhlabeni. Izwi elilodwa elivela eNkosini, ukuthinta okukodwa kwamandla ayo amakhulu, futhi lezi zakhiwo ezinkulukazi ziyokuwa. Kuyokwenzeka izigameko ezesabeka kwazo esingeke sikwazi ukuzicabanga.” Review and Herald, Julayi 5, 1906.

On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.

Ngo-9/11 imvula yokugcina yaqala ukufafaza kusengaphambili ngaphambi kokuthululwa kwayo ngokuphelele emthethweni weSonto.

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611, 612.

“Umsebenzi omkhulu wevangeli akufanele uphethe ngokubonakaliswa okuncane kwamandla kaNkulunkulu kunalokho okwawuphawula ekuqaleni kwawo. Iziprofetho ezagcwaliseka ekuthululweni kwemvula yokuqala ekuqaleni kwevangeli ziyophinde zigcwaliseke emvuleni yokugcina ekupheleni kwalo. Nansi ‘izikhathi zokuphumula’ umphostoli uPetru ayebheke phambili kuzo lapho ethi: ‘Ngakho-ke phendukani, niphenduke, ukuze kusulwe izono zenu, lapho izikhathi zokuphumula ziyakuvela ebusweni beNkosi; yona iyakuthuma uJesu.’ IzEnzo 3:19, 20.” The Great Controversy, 611, 612.

The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.

Ukugcwaliseka okuphelele “kwezikhathi zokuphumula” kwenzeka lapho usaphila, ngokuba isixwayiso sithi “phendukani,” okuyinto engenakwenzeka ukuyenza uma usufile. “Izikhathi zokuphumula” zifika lapho “izono” zemiphefumulo ephilayo zisengase “zesulwe”. “Izikhathi zokuphumula” zaqala ngo-9/11, ngaleyo ndlela zikhomba ukuqala kokwahlulela kwabaphilayo. IPentekoste iyaphindwa ekupheleni kwesikhathi somusa wevangeli. Lapho “izikhathi zokuphumula” sezifikile, izehlakalo ezazifanekiselwa ePentekoste zaqala ukuphindwa.

“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.

“Ngibheke ngabomvu ngokulangazelela okujulile isikhathi lapho izigameko zosuku lwePentekoste ziyophindwa futhi, ngamandla amakhulu kakhulu kunalawo abonakala ngaleso sikhathi. UJohane uthi, ‘Ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; nomhlaba wakhanyiswa yinkazimulo yayo.’ Khona-ke, njengangesikhathi sePentekoste, abantu bayolizwa iqiniso likhulunywa kubo, yilowo nalowo ngolimi lwakhe.”

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, 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, 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, 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, futhi angathinta izindebe ngehlahla lomlilo eliphilayo elivela e-altare, abenze babe nokuqephuza ekumdumiseni Kwakhe. Izinkulungwane zamazwi zizogcwaliswa ngamandla okukhuluma amaqiniso amangalisayo eZwi likaNkulunkulu. Ulimi olungingizayo luyokhululwa, futhi abanamahloni bayokwenziwa babe namandla okuthwala ubufakazi besibindi ngeqiniso. Sengathi iNkosi ingasiza abantu Bayo ukuba bahlanze ithempeli lomphefumulo kukho konke ukungcola, futhi balondoloze ukuxhumana okusondele kangaka Nayo, ukuze babe ngabahlanganyeli bemvula yakamuva lapho seyithululwa.” Review and Herald, Julayi 20, 1886.

We will continue in the next article.

Sizoqhubeka esihlokweni esilandelayo.

And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

Ingelosi elalikhuluma nami labuya futhi, langivusa njengomuntu ovuswa ebuthongweni bakhe, lathi kimi: Ubonani na? Ngase ngithi: Ngibonile, bheka, nansi uthi lwesibani lonke lwegolide, lunesitsha phezulu kwalo, nezibani zalo eziyisikhombisa ziphezu kwalo, namapayipi ayisikhombisa eziya ezibanini eziyisikhombisa eziphezu kwalo. Futhi kukhona iminqumo emibili eceleni kwalo, omunye ngakwesokunene sesitsha, nomunye ngakwesokhohlo saso.

So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.

Ngase ngiphendula ngakhuluma nengelosi eyayikhuluma nami, ngathi: Kuyini lokhu, nkosi yami? Khona ingelosi eyayikhuluma nami yaphendula yathi kimi: Kawazi yini ukuthi kuyini lokhu? Ngase ngithi: Cha, nkosi yami.

Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.

Wayesephendula, wakhuluma kimi, wathi: Leli yizwi likaJehova kuZerubhabhele, lithi: Akusikho ngamandla, akusikho ngamandl’ obukhosi, kodwa kungoMoya wami, usho uJehova Sebawoti. Zakariya 4:1–6.