In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.
Ku-Isaya amashumi amabili nesishiyagalombili, “amadoda adelelayo abusayo” “eJerusalema” amelwa “njengezidakwa zakwa-Efrayimi,” nanjengalo “mqhele wokuzidla.” “Umqhele” umele ubuholi, kanti “ukuzidla” kumelela isimilo sikaSathane.
The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.
Izidakwa ziqhathaniswa nensali (“okusele”) eba “umqhele” wenkazimulo kaNkulunkulu, ngoba ngesikhathi semvula yokugcina iNkosi imisa “umbuso” waYo wenkazimulo, njengoba kufanekiselwa ukumiswa kwaYo “kombuso womusa” esiphambanweni. Umbuso womusa esiphambanweni ufanekisela umbuso wenkazimulo ngesikhathi somthetho weSonto. Imvula yokugcina yaqala mhla ka-9/11 lapho kwaqala ukubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane kanye nokwahlulelwa kwabaphilayo.
“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?
“Ngabona ukuthi zonke izinto zibheke ngokulangazelela okukhulu futhi zelulela imicabango yazo enkingeni esondelayo ephambi kwazo. Izono zika-Israyeli kufanele ziye ekwahlulelweni ngaphambili. Sonke isono kufanele sivunywe endlini engcwele, khona-ke umsebenzi uyakuqhubekela phambili. Kumele kwenziwe manje. Insali ngesikhathi sokuhlupheka iyakukhala, Nkulunkulu wami, Nkulunkulu wami, ungishiyeleni na?
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Imvula yokugcina iyeza phezu kwalabo abahlanzekile—khona-ke bonke bayakuyamukela njengakuqala.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Lapho izingelosi ezine ziyeka ukubamba, uKristu uyomisa umbuso waKhe. Akekho oyokwamukela imvula yokugcina ngaphandle kwalabo abenza konke abangakwenza. UKristu ubeyosisiza. Bonke babengaba ngabanqobi ngomusa kaNkulunkulu, ngegazi likaJesu. Izulu lonke linendaba nalo msebenzi. Izingelosi zinendaba nawo.” Spalding and Magan, 3.
The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.
Imimoya emine yesAmbulo nayo imelwe ngu-Isaya njengomoya onamandla owawuvinjiwe ngosuku lomoya wasempumalanga, njengokuba imimoya emine yengxabano yesAmbulo ibanjwe futhi ivinjelwe yizingelosi ezine. Imimoya emine ichazwa nguDade White njenge “hhashi elithukuthele elifuna ukuphunyuka” eletha “ukufa nokubhujiswa.” Imimoya emine iyadedelwa kancane kancane, iqala ngo-9/11, bese yandiswa kakhulu emthethweni weSonto, futhi ekugcineni iyakhululwa ngokuphelele lapho isikhathi sokuhlolwa kwabantu siphela.
Released and Restrained
Kukhululiwe Futhi Kuthibaziwe
The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.
Icilongo lesikhombisa, esibuye sibe usizi lwesithathu, esimemezela ukuphela kwemfihlakalo kaNkulunkulu, sakhala ngokwesiprofetho ngo-9/11 lapho ubuSulumane bukhululwa, bese buphinde bubanjwe ngokwesiprofetho nguGeorge W. Bush ngemva kuka-9/11. Unina wobuSulumane, uHagari, unina ka-Ishmayeli, uwuphawu lokubanjwa nokukhululwa. Wakhululwa nguSara ukuba azale no-Abrahama ngokuvumelana noSara; kwathi-ke ngenxa yomona wabanjwa nguSara, okwenza uHagari abaleke, kwaze kwaba yilapho ingelosi imbamba ekubalekeni yamshela ukuba abuyele. Emva kokuzalwa kuka-Isaka, ukuxabana kukaHagari noSara kwaqhubeka kwaze kwaba yilapho u-Abrahama exosha incekukazi, ngaleyo ndlela ebeka omunye umgoqo phezu kwayo.
The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.
Izingelosi ezine zobuSulumane zakhululwa ekuqaleni kwesiprofetho seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu sikaSambulo isahluko sesishiyagalolunye ivesi leshumi nanhlanu, zabe sezivinjelwa ngo-11 Agasti 1840.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
Ingelosi yesithupha lase likhala, ngase ngizwa izwi livela ezimpondweni ezine ze-altare legolide eliphambi kukaNkulunkulu, lithi kuyo ingelosi yesithupha eyayinecilongo: Khulula izingelosi ezine eziboshiweyo emfuleni omkhulu i-Ewufrathe. Zase zikhululwa lezo zingelosi ezine, ezazilungiselwe ihora, nosuku, nenyanga, nonyaka, ukuze zibulale ingxenye yesithathu yabantu. IsAmbulo 9:13–15.
After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.
Emva kokuba ubuSulumane bomaye wesithathu budedelwe ukuba buhlasele ngo-9/11, uGeorge W. Bush waqalisa impi yakhe yomhlaba wonke yokulwa nobuphekula futhi wabeka isithibelo ebuSulumaneni. Ukukhulunywa kokuqala ngo-Ishmayeli, uphawu lobuSulumane, kukhomba ukuthi inzalo ka-Ishmayeli yayiyokuba imelane nabo bonke abantu, futhi bonke abantu bayomelana nayo.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Ingelosi likaJehova lathi kuye: Bheka, ukhulelwe, uzale indodana, uyibize ngegama elithi u-Ishmayeli; ngokuba uJehova uzwile ukuhlupheka kwakho. Iyoba ngumuntu wasendle; isandla sakhe siyakuba phezu kwabo bonke abantu, nezandla zabo bonke abantu zibe phezu kwakhe; futhi uyakuhlala phambi kwabo bonke abafowabo. Genesise 16:11, 12.
Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.
UbuSulumane bungamandla bokuphela kwezwe “isandla sawo wonke umuntu” esiyokuba simelane nabo, futhi ubuSulumane buyakumelana nawo wonke umuntu, njengoba lokhu kugcwaliseka ngokuphelele namuhla. Umsebenzi okhethekile wobuSulumane njengophawu lwesiprofetho ukulethela umhlaba impi yomhlaba wonke. Lesi sihloko siqinisekiswa yindaba ka-Eliya, kaJohane uMbhapathizi, futhi simelelwa ngokuthi “ukuthukutheliswa kwezizwe” encwadini yeSambulo.
“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“‘Ukuqala kwaleso sikhathi sokuhlupheka,’ okukhulunywa ngaso lapha, akubhekiseli esikhathini lapho izinhlupho zizoqala ukuthululwa khona, kodwa kubhekisela esikhathini esifushane esandulela ukuthululwa kwazo, ngesikhathi uKristu esesendaweni engcwele. Ngaleso sikhathi, lapho umsebenzi wensindiso ususongwa, ukuhlupheka kuyobe kwehlela umhlaba, futhi izizwe ziyothukuthela, nokho zibanjwe ukuze zingavimbeli umsebenzi wengelosi yesithathu. Ngaleso sikhathi ‘imvula yakamuva,’ noma ukuqabuleka okuvela ebukhoneni beNkosi, kuyofika, ukuze kunike amandla izwi elikhulu lengelosi yesithathu, futhi kulungise abangcwele ukuba bakwazi ukuma esikhathini lapho izinhlupho eziyisikhombisa zokugcina ziyothululwa khona.” Early Writings, 85.
In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.
Ezinsukwini lapho imvula yakamuva inayo, uKristu umisa umbuso waKhe wenkazimulo njengoba umelelwe encwadini kaDaniyeli.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.
Ezinsukwini zalawo makhosi uNkulunkulu wezulu uyomisa umbuso ongasoze wabhujiswa; nombuso awuyikushiyelwa kwabanye abantu, kepha uyophihliza uqede yonke le mibuso, wona ume kuze kube phakade. Daniyeli 2:44.
In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”
Ngezinsuku lapho uKristu emisa umbuso waKhe wenkazimulo, labo abangabakaKristu, abayisi“gqoko” senkazimulo yaKhe, baphikiswa nezidakwa ezigqoka “umqhele” wokuzidla. “Umbono” kaHabakuki okwakufanele ubhalwe futhi wenziwe wacaca phezu “kwezibhebhe” uveza ngokusobala ubufakazi bomlando bamaqiniso ayisisekelo e-Adventism. Ebufakazini bukaHabakuki, izigaba ezimbili zikaJoweli zokuthi kungaba “ukuzidla” noma “inkazimulo” zimelwe njengesigaba sabo—abalungisiswa ngokukholwa noma abangabaphakanyiswe ngokuzidla. Ivesi lesine lesahluko sesibili likhuluma ngalezi zigaba ezimbili, futhi zihambisana nesibonelo esidala somFarisi noMthelisi. UMthelisi wabuyela ekhaya eselungisisiwe, kanti “umphefumulo” womFarisi “awuqondile,” ngoba “uphakanyisiwe.”
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Bhekani, umphefumulo wakhe ozikhukhumezayo awuqondile kuye; kodwa olungileyo uyakuphila ngokukholwa kwakhe. Habakuki 2:4.
In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”
Evesini elilandelayo uHabakuki ukhomba isigaba salabo izinhliziyo zabo ziphakanyiswe ngokuzigqaja njengabaphuzile, ngaleyo ndlela exhumanisa abaphuzile baka-Isaya nabakaHabakuki “nokuzigqaja.”
Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.
Yebo futhi, ngenxa yokuthi uyona ngewayini, ungumuntu oziqhenyayo, akahlali ekhaya, owandisa isifiso sakhe njengesihogo, futhi unjengokufa, enganeliseki neze, kodwa uziqoqela kuye zonke izizwe, azibuthele kuye zonke izizwe. Habakuki 2:5.
It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.
Kuyafanele ukukhumbula ukuthi la mavesi akuHabakuki awazange agcwaliseke kuphela emlandweni wamaMillerite, kodwa ukugcwaliseka kwawo kwakuyindaba evamile kubo bobabili u-Ellen White kanye nabaholi bokuqala be-Adventism. Labo abenziwa balungile ngokholo olumeleke evesini lesine emlandweni wamaMillerite kwakuyilabo abakhuthazela enkingeni yokudumala kokuqala, okwamaka kokubili isikhathi sokulibala kanye nokufika kombiko wengelosi yesibili owawumemezela ukuwa kweBabiloni. AmaMillerite aqonda, ngaphakathi kwalowo mlando wokuvivinywa, ukuthi abantu besivumelwano sangaphambili, ababebe ngokomlando bengamaProthestani, basebebe ngamadodakazi aseBabiloni. Lawo maProthestani ayengamaProthestani amelwe yibandla laseSardisi, elimele abantu besivumelwano, ngokuba ayenalo “igama”, uphawu lwakho kokubili isimilo nobudlelwano besivumelwano, kodwa ayefile.
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.
Futhi embhalela ingelosi yebandla laseSardisi uthi: Nakhu akushoyo ophethe imiMoya eyisikhombisa kaNkulunkulu, nezinkanyezi eziyisikhombisa: Ngiyayazi imisebenzi yakho, ukuthi unegama lokuthi uyaphila, kanti ufile. IsAmbulo 3:1.
In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.
Enqubweni yokuvivinywa ka-1844 eyaqala ngo-Ephreli 19 yase iphetha ngo-Okthoba 22—labo abahluleka kuleyo nqubo yokuvivinywa baphakanyiswa ngokuzidla; futhi uma besingafunda amavesi alandela ivesi lesihlanu, isimilo sokuzidla komuntu sikhonjiswa lapho ngomfanekiso wokuzikhukhumeza kobupapa nokuziphakamisa. Kuphetha evesini lamashumi amabili lapho kumenyezelwa khona ukuthi iNkosi isethempelini layo elingcwele; umhlaba wonke mawuthule.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Kodwa uJehova usempelini lakhe elingcwele; wonke umhlaba mawuthule phambi kwakhe. Habakuki 2:20.
Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.
Ivesi yesibili yesahluko sesibili sikaHabakuki ikhomba ukudumala kokuqala kwango-April 19, 1844, futhi leso sahluko siphetha evesini lamashumi amabili, elibonisa ngokucacile u-October 22, 1844, lapho iNkosi yafika masinyane ethempelini laYo.
Four Comings on October 22, 1844 (line upon line)
Ukuza Okune ngo-Okthoba 22, 1844 (umugqa phezu komugqa)
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ukuza kukaKristu njengomPristi wethu oMkhulu endaweni engcwelengcwele kakhulu, ukuze kuhlanjululwe indlu engcwele, njengoba kuvezwa kuDaniyeli 8:14; ukuza kweNdodana yomuntu kuMdala Wezinsuku, njengoba kwethulwa kuDaniyeli 7:13; kanye nokuza kweNkosi ethempelini layo, njengoba kwabikezelwa nguMalaki, kuyizincazelo zesigameko esisodwa; futhi lokhu kuphinde kufanekiswe ngokuza komkhwenyana emshadweni, okwachazwa nguKristu emfanekisweni wezintombi eziyishumi, kuMathewu 25.” The Great Controversy, 426.
Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.
Amavesi esithathu nelesine akhomba izigaba ezimbili ezivezwa enqubweni yokuvivinya esemandleni evesi lesibili kuze kufike evesini lamashumi amabili, okuyinqubo yokuvivinya ka-Ephreli 19, 1844 kuze kube ngu-Okthoba 22, 1844. Ivesi lesine kuya kweleshumi nesishiyagalolunye akhuluma ngamandla obupapa, ngaphandle kwevesi leshumi nane elibhekisela emlandweni olandela ukwehla kwengelosi yeSambulo isahluko seshumi nesishiyagalombili ngo-9/11.
For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.
Ngokuba umhlaba uyakugcwala ngolwazi lwenkazimulo kaJehova, njengamanzi esibekela ulwandle. Habakuki 2:14.
In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.
Enqubweni yokuvivinywa kwengelosi yesibili emlandweni wamaMillerite kwavela izigaba ezimbili zabakhulekeli, futhi ngemva kwalokho zabonakaliswa ngesikhathi senhlekelele ka-Okthoba 22, 1844. Isimilo sababi kulesi siqephu siyisimilo sobupapa, futhi ngaleso sikhathi sokuvivinywa amaMillerite athembekile afinyelela ekumemezeleni, ngokuvumelana nombiko wengelosi yesibili, ukuthi ibandla lamaProthestani lase selibe ngamadodakazi eRoma ngenxa yokwenqaba kwalo umbiko wamaMillerite. Impikiswano eyavela phakathi kwesiqalo sango-Ephreli 19 nokuphela kwango-Okthoba 22 iyindawo lapho isimilo sivelela khona, kungaba njengesiphuzo esizidlayo sewayini laseBabiloni njengoba kwakunjalo ngoBelshazare, noma njengomuntu owathi, njengoDaniyeli phambi kukaBelshazare, walungisiswa ngokholo lwakhe. Yileyo mpikiswano lapho umdlalo wembuleko wenzeka khona ovusa umhlaba emaqinisweni aphakade ahambisana nombiko wengelosi yesithathu. Isizinda sabadakiwe maqondana nabalungisisiwe sibekwa ngaphakathi komongo wokuthi impikiswano imayelana nokuthi umhlaba ukhanyiselwa kanjani kulezi zindaba, “Ngokuba umhlaba uyakugcwala ukwazi inkazimulo kaJehova, njengamanzi emboza ulwandle.” Lokho kukhanyiselwa kwaqala ngo-9/11.
At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.
Ekupheleni komlando omelwe esahlukweni sesibili sikaHabakuki, iNkosi yafika ngokuzumayo ethempelini laYo ngo-October 22, 1844. Yakwenza lokho ekugcwalisekeni kwesiprofetho eyasibeka njengoPalmoni evesini leshumi nane likaDaniyeli isahluko sesishiyagalombili.
Palmoni
Palmoni
On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.
Ngosuku lweshumi lwenyanga yesikhombisa yekhalenda leBhayibheli, olwawelela ngowe-1844 osukwini lwamashumi amabili nambili lwenyanga yeshumi, uHabakuki 2:20 wagcwaliseka, futhi inombolo engokomfanekiso ethi “220” ingabonakala “esahlukweni nasesiVesini” esikhomba uguquko lwenkathi emsebenzini kaKristu endaweni engcwele yasezulwini. Isici esingokwesiprofetho salabo abayizinkulungwane eziyikhulu namashumi amane nane ukuthi yibo abalandela iWundlu noma ngabe liya kuphi. Ukulandela uKristu kusho ukumlandela eZwini laKhe.
In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.
EZwini laKhe, inombolo ethi “220” imelela ngokomfanekiso ukuhlanganiswa kobuNkulunkulu nobuntu, futhi wona kanye umsebenzi uKristu awuqala ngalolo suku kwakuwumsebenzi wokuhlanganisa ubuNkulunkulu baKhe nobuntu. Ngo-1844 ngosuku lwamashumi amabili nambili lwenyanga yeshumi, noma ngokomfanekiso amashumi amabili nambili aphindwe ngeshumi alingana no-“220” (22 X 10 = 220), noma kungathiwa, ngosuku lona kanye olulingana ngokomfanekiso no-“220,” uHabakuki “2:20” wagcwaliseka lapho uKristu esuka endaweni engcwele eya eNdaweni Engcwelengcwele ukuze aqale ukwahlulela kophenyo.
Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.
UPalmoni, iNombolo eMangalisayo, umi phakathi kwalowo “mbuzo nempendulo” oyinsika emaphakathi yobu-Adventist, futhi iningi lama-Adventist aliwazi nhlobo lelo qiniso.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Umbhalo owawungaphezu kwayo yonke eminye kokubili uyisisekelo nensika emaphakathi yokholo lwe-Advent kwakuyisimemezelo esithi, ‘Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke ingcweliso iyakuhlanzwa.’ [Daniel 8:14.]” The Great Controversy, 409.
Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.
UDaniyeli isahluko sesishiyagalombili amavesi eshumi nantathu neshumi nane amele umbuzo osevesini leshumi nantathu olandelwa impendulo evesini leshumi nane. Igama lesiHeberu elithi Palmoni lihunyushwa ngokuthi “lowo ngcwele othile” evesini leshumi nantathu, futhi lelo gama elikhethekile likaKristu lisho uMbali Omangalisayo noma uMbali Wezimfihlakalo.
When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.
Lapho u-Ellen White ekhomba ukuthi ivesi leshumi nane liyinsika emaphakathi nesisekelo se-Adventism, ubeka ukugcizelela kobuNkulunkulu embuzweni nasempendulweni yalezi zivesi ezimbili, okudinga ukuthi uKristu, njengoMbali Omangalisayo Wezibalo, abe yindawo eyinhloko yokubhekiswa kuyo. UDadewethu White waphindaphinda ukugcizelela ukubaluleka kokubheka uKristu njengeqiniso elimaphakathi lanoma iyiphi indima, futhi emavesini eshumi nantathu neshumi nane kukhona ukuvela okuqondile kukaKristu—“lowo ngcwele othile,”—onguPalmoni.
When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.
Ngenkathi ubu-Adventism benqaba “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha ngo-1863, bavala amehlo abo kuPalmoni, ngokuba ukwakheka kwesiprofetho kombuzo nempendulo kusekelwe ebudlelwaneni obuphakathi “kwezikhathi eziyisikhombisa” zikaMose kanye “nezinsuku eziyizinkulungwane ezimbili namakhulu amathathu” zikaDaniyeli. “Izikhathi eziyisikhombisa” zikaMose noma iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili kanye “nokuhlwa nokusa okuyizinkulungwane ezimbili namakhulu amathathu” kukaDaniyeli noma iminyaka eyizinkulungwane ezimbili namakhulu amathathu, ubudlelwane bazo besiprofetho busungulwa yisikhathi, esimelwa yizinombolo, futhi uMbalimangaliso Wezinombolo umi khona kanye maphakathi kombuzo nempendulo okuyinsika emaphakathi yobu-Adventism. Labo okungenzeka ukuthi bafunde imibhalo kaJosephus bangase bakhumbule izimpikiswano zakhe ezinengqondo ezazikhomba izinto ezimbili ezikhethekile ezadalwa nguNkulunkulu. Enye kwakuwulimi lwesiHebheru, kanti enye kwakuyisikhathi esilinganisekayo, okuyinto yona-ke efuna izibalo.
Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”
Ivesi yeshumi nantathu ibuza, “Kuze kube nini?” Ivesi alibuzi “nini,” libuza “kuze kube nini?” Ukuthi lowo mbuzo umayelana nesikhathi sobude baso (kuze kube nini?) noma umayelana nephuzu elithile lesikhathi (nini?) kubalulekile ukuze kuqondwe kahle. Impendulo yombuzo osevesini yeshumi nane ingase ibe ikhomba iphuzu elithile lesikhathi, noma inkathi yesikhathi, futhi mhlawumbe kokubili; kodwa noma ngabe impendulo iyini, kufanele ibekwe ngaphakathi komongo wombuzo osevesini yeshumi nantathu. Ukuze kuhlukaniswe izwi ngokufanele, noma okusho ukuthi kuqondwe kahle impendulo yevesi yeshumi nane, kudingeka ukuqondwa okulungile komongo wombuzo. Ingabe “nini” noma “khona-ke”?
The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.
Izidakwa zakwa-Efrayimi zifundisa ngokungacaci ukuthi ivesi leshumi nane libonisa umzuzu wesikhathi, zona ezithi lowo mzuzu ungumhla ka-Okthoba 22, 1844; futhi lapho zenza kanjalo zingase impela zibhekisele endimeni esisanda kuyicaphuna encwadini ethi *The Great Controversy*, kodwa iZwi likaNkulunkulu aliguquki neze, futhi alihluleki neze. Umbuzo othi “kuze kube nini” ukhomba ubude besikhathi, hhayi umzuzu wesikhathi. Umhla ka-Okthoba 22, 1844 waqala inkathi yokwahlulela kophenyo, futhi amaqiniso ahambisana nalowo msebenzi amelela ivangeli laphakade futhi abaluleke kakhulu kunosuku nje eyaluqala ngalo.
The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.
Uhlelo lolimi lwesiHeberu lucacile, futhi leyo ncazelo efanayo yahunyushelwa eKing James Version. Akusikho kuphela ukuthi uhlelo lolimi lubeka ngokusobala lo mbuzo esimweni sesikhathi eside, kodwa nombuzo othi “kuze kube nini” uwuphawu lwesiprofetho seBhayibheli. Kungaboniswa ngofakazi abaningana ukuthi umbuzo othi “kuze kube nini” njengophawu umelela umlando ka-9/11 kuze kufike umthetho weSonto. Sizoqala ngokuhlola uphawu oluthi “kuze kube nini” ngaphambi kokuba sibuyele kuPalmoni nakuJoweli.
How Long? Isaiah Six
Kuze Kube Nini? U-Isaya Isithupha Ngase ngithi: “Nkosi, kuze kube nini na?” Yase isithi: “Kuze kube yilapho amadolobha echitheka kungabi khona ohlala kuwo, nezindlu zingabi namuntu, nezwe lishiywe liyincithakalo; kube yilapho uJehova esesusa abantu kude, nezindawo ezilahliwe phakathi kwezwe zibe ziningi kakhulu. Noma kusekhona okweshumi kulo, kuyakuphindela ekubhujisweni; njengomuthi womtherafimi nanjengom-oki okuthi, lapho ugawuliwe, kusale isiqu sawo; kanjalo inzalo engcwele iyoba yisiqu sawo.” Isaya 6:11–13. Lezi zindinyana ziletha phambi komqondo wethu isimo esasingobekwe kuso u-Israyeli ngenxa yokungathembeki kwawo, kanye nokubekezela kukaNkulunkulu isikhathi eside, kepha ekugcineni ukuphela kokuhlupheka Kwakhe. UJehova wayesethumele izinceku Zakhe ukuba zixwayise abantu Bakhe ngokwahlulela okuzayo uma bengaphenduki ezonweni zabo. Kodwa izinhliziyo zabo zaba lukhuni, nezindlebe zabo zaba buthuntu, namehlo abo avaliwe, ukuze bangaboni ngamehlo abo, bezwe ngezindlebe zabo, baqonde ngenhliziyo yabo, baphenduke, baphulukiswe. Ngakho-ke amazwi omprofethi aba yiphunga lokufa eliholela ekufeni kulabo ababengafuni ukulalela. Noma kunjalo, phakathi kokwahlulela kwaba khona umusa. Kwase kusala insali. “Inzalo engcwele iyoba yisiqu sawo.” Kulokhu sibona ukuthi ukwahlulela kukaNkulunkulu akuyona into engahlosile noma engenamkhawulo. Kunomngcele okubekwe yiwo ukubekezela Kwakhe. Kukhona isikhathi lapho usizi olude ngenxa yesono sesizwe lufinyelela esiphethweni salo. Umbuzo womprofethi, “Kuze kube nini na?” ungowemvelo ngokuphelele emlonyeni wenceku kaNkulunkulu ebona abantu beqhubeka nokuphika ukukhanya. Impendulo ibonisa ukuthi ukuqhubeka kokungaphenduki kuyoholela ekuchithweni, ekusweleni, nasekususweni. Kodwa futhi ibonisa ukuthi uNkulunkulu akasoze azishiya engenabufakazi. Kuyohlala kukhona insali, futhi kuleyo nsali kuyakuba nethemba lesikhathi esizayo. Umfanekiso womuthi ogawuliweyo, okushiywa isiqu sawo emhlabathini, ugcwele incazelo engokomprofethi. Nakuba ukwahlulela kwehla futhi umuthi uqotshwe phansi, ukuphila akuphelanga ngokuphelele. Isiqu sisalokhu sikhona. Kanjalo no-Israyeli. Isizwe siyakushaywa, izindawo zaso ziyakwenziwa zibe yincithakalo, abantu baso bahlakazeke; kodwa injongo yesivumelwano sikaNkulunkulu ayibhubhi. Inzalo engcwele, insali ethembekileyo, iyogcina ubufakazi bukaNkulunkulu emhlabeni. Lona ngumthetho obonakala njalo emisebenzini kaNkulunkulu nabantu. Lapho iningi lisuka, lapho abaningi beshiya iqiniso futhi benqaba isixwayiso, uNkulunkulu ugcina abantu abambalwa abaqotho. Kube njalo ngezinsuku zikaNowa. Kube njalo ngesikhathi sika-Eliya. Kube njalo ngesikhathi sokufika kukaKristu kokuqala. Futhi kuyoba njalo ekupheleni kwesikhathi. Kungakhathaliseki ukuthi ukuhlubuka kusakazeka kangakanani, noma ukwahlulela kubanzi kangakanani, uNkulunkulu unensali yayo. Leyo nsali ingase ibe ncane, ihlazeke emehlweni abantu, futhi icindezeleke kakhulu; kodwa ingcwele, ibekelwe eceleni uNkulunkulu, futhi iyisiqu aphila ngaso umgomo Wakhe emlandweni. Ngakho la mazwi awakhulumi ngokubhujiswa kuphela, kodwa nokuqhubeka. Awakhulumi ngokulahlwa kuphela, kodwa nangokongiwa. Kukhona kokubili ubunzima obungcwele bokwahlulela kukaNkulunkulu nobumnene obumangalisayo bomusa Wakhe. Umuthi uyagawulwa; kodwa isiqu sisala. Umhlaba uyachithwa; kodwa inzalo engcwele ayinyamalali. Ngaleyo ndlela uNkulunkulu ugcina ubuqotho bezwi Lakhe, ubulungisa besihlalo Sakhe sobukhosi, nesihe sesivumelwano Sakhe.
In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.
Ku-Isaya isahluko sesithupha ivesi lesithathu, izingelosi ziveza ukuthi umhlaba ugcwele inkazimulo kaNkulunkulu.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Omunye wamemeza komunye, wathi: Ngcwele, ngcwele, ngcwele, yiNkosi yamabandla; umhlaba wonke ugcwele inkazimulo yayo. Isaya 6:3.
Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.
USisi White uhlanganisa ukwehla kwengelosi yesAmbulo isahluko seshumi nesishiyagalombili nezingelosi zevesi lesithathu.
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.
“Njengoba bona [izingelosi] bebona ikusasa, lapho umhlaba wonke uyakugcwala inkazimulo yaKhe, ingoma yokudumisa yokunqoba iyaphindaphindwa isuke komunye iye komunye ngengoma emnandi, ‘Ngcwele, ngcwele, ngcwele, iNkosi yamabandla.’” Review and Herald, December 22, 1896.
Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.
U-Isaya uku-9/11, futhi ubuza ukuthi “kuze kube nini” kufanele ethule umyalezo we-9/11 kubantu baseLawodikeya abangafuni ukubona noma ukuzwa. Utshelwa ukuthi kufanele aphikelele kuze kube yilapho imizi ichithwa, futhi ukubhujiswa kwemizi, okuqala emthethweni weSonto lapho ukuhlubuka kwesizwe kulandelwa ukubhujiswa kwesizwe.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
Ngase ngithi mina, Nkosi, koze kube nini? Yase iphendula yathi: Kuze amadolobha abe yincithakalo, engenabahlali, nezindlu zingabi nabantu, nezwe lichitheke nya, lishiywe liyincithakalo; iNkosi isibasusile abantu yabayisa kude, kube khona ukushiywa okukhulu phakathi kwezwe. Kepha nokho kuyakuba khona ingxenye yeshumi phakathi kwalo, ibuye, idliwe; njengomuthi we-teil nanjengom-okhi, okunesisekelo kukho, lapho iphonsa amaqabunga ayo: kanjalo inzalo engcwele iyakuba yisisekelo saso. U-Isaya 6:11–13.
At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.
Ngo-9/11, lapho umhlaba ukhanyiswa ngenkazimulo kaNkulunkulu, u-Isaya ugcotshwa ukuba ethule umlayezo wemvula yokugcina, futhi uyabuza ukuthi “kuze kube nini” kudingeka awethule umyalezo ka-9/11 kubantu abanezinhliziyo ezikhuluphele? Impendulo ithi “kuze kube” ngumthetho weSonto, lapho kuyakuba khona “ukudela okukhulu phakathi kwezwe.” “Ukudela okukhulu” kufezwa yi-Adventism yaseLawodikeya, u-Isaya, esahlukweni samashumi amabili nambili, ayimele njengoShebna.
Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.
Bheka, iNkosi iyakukuyisa ekuthunjweni okunamandla, futhi impela iyakusibekela. Impela iyakukuphenduphendula ngamandla, ikujikijele njengebhola ezweni elibanzi; khona uyakufela, futhi khona izinqola zenkazimulo yakho ziyakuba yihlazo lendlu yenkosi yakho. Futhi ngiyakukuxosha esikhundleni sakho, futhi esikhundleni sakho iyakukudonsela phansi. U-Isaya 22:17–19.
Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.
Ubu-Adventisti baseLawodikeya bayolishiya iqiniso ngesikhathi somthetho weSonto, futhi lapho “bachithwa,” njengoba kufanekisiwe kuDaniyeli isahluko seshumi nanye ivesi lamashumi amane nanye.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Uyongena futhi ezweni lenkazimulo, futhi amazwe amaningi ayakuketulwa; kodwa laba bayakuphunyuka esandleni sakhe, u-Edomi, noMowabi, nenhloko yabantwana bakwa-Amoni. Daniyeli 11:41.
When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”
Lapho u-Isaya ebuza ethi “kuze kube nini,” utshelwa ukuba ethule umyalezo ku-Adventism kuze kufike umthetho weSonto, lapho “abaningi” bakaDaniyeli isahluko seshumi nanye ivesi lamashumi amane nanye beyaku “gudluzwa,” lapho beshiya iSabatha noNkulunkulu. Bayakube sebekhishwa emlonyeni weNkosi, njengoba kufanekiswa encwadini yeSambulo, lapho zonke izincwadi zeBhayibheli zihlangana khona ziphinde ziphelele khona, nalapho u-Isaya amashumi amabili nambili uShebina “ephonswa ngamandla” “njengebhola ezweni elikhulu” njengoba “besuswa” “bayiswe kude.”
In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.
Kuleso sikhathi insali, emelwe “njengeshumi” (okuyingxenye yeshumi), “iyabuya”; yona, kule ndima, iqhathaniswa nezihlahla “ezinensalela” esalayo lapho amaqabunga ewa. “Amaqabunga” amele ukuvuma kokukholwa embhalweni ongokwesiprofetho. Lapho ubu-Adventism bufika emthethweni weSonto futhi bamukela usuku lokuqala lwesonto esikhundleni seSabatha likaNkulunkulu, bayolahla amaqabunga abo “okuvuma kokukholwa” futhi bangabe besasho ukuthi bagcina iSabatha likaNkulunkulu losuku lwesikhombisa.
“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.
“Ukuqalekiswa komkhiwane kwakuwumfanekiso owenziwa ngesenzo. Lowo muthi oyinyumba, owawubukisa ngamahlamvu awo okuzenzisa phambi kukaKristu uqobo, wawuwuphawu lwesizwe samaJuda. UMsindisi wayefisa ukwenza kucace kubafundi baKhe imbangela nokuqiniseka kwembubhiso ka-Israyeli. Ngenxa yalokhu wawunika umuthi izimfanelo zokuziphatha, futhi wawenza umchazi weqiniso lobuNkulunkulu. AmaJuda ayegqama ehlukile kuzo zonke ezinye izizwe, ethi athembekile kuNkulunkulu. Wayewathandile ngokukhethekile, futhi ayethi anokulunga okudlula bonke abanye abantu. Kodwa ayezonakaliswe ukuthanda izwe nokuhaha inzuzo. Ayeziqhayisa ngolwazi lwawo, kodwa ayengawazi okufunwa uNkulunkulu, futhi ayegcwele ubuzenzisi. Njengomuthi oyinyumba, ayelulaza amagatsha awo okuzenzisa phezulu, ebukeka echichima, futhi emuhle emehlweni, kodwa eveza “amahlamvu kuphela.” Inkolo yamaJuda, nethempeli layo elihle kakhulu, ama-altare ayo angcwele, abapristi bayo abagqoke imitara, nemikhosi yayo ehlaba umxhwele, yayinhle ngempela ngokubukeka kwangaphandle, kodwa ukuthobeka, uthando, nokuphana kwakungekho.”
“All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.
“Yonke imithi ensimini yamakhiwane yayingenazithelo; kodwa imithi engenamaqabunga yayingavusi kulindela, futhi yayingabangeli ukudumazeka. Ngale mithi kwamelelwa abeZizwe. Nabo babengenakho ukumesaba uNkulunkulu njengamaJuda; kodwa babengazange bazibize njengabakhonza uNkulunkulu. Babengazigabisi ngokuzenzisa okuziqhoshayo kobuhle. Babeyizimpumputhe emisebenzini nasezindleleni zikaNkulunkulu. Kubo isikhathi samakhiwane sasingakafiki. Babesalindele usuku olwaluyobalethela ukukhanya nethemba. AmaJuda, ayemukele izibusiso ezinkulu kakhulu ezivela kuNkulunkulu, abekwa icala ngenxa yokusebenzisa kabi lezi zipho. Amalungelo ababegabisa ngawo ayandisa kuphela icala labo.” The Desire of Ages. 582, 583.
At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.
Ngomthetho weSonto, ukuvuma kwe-Adventism yaseLawodikea kokuthi bayisizwe sesivumelwano sikaNkulunkulu kuyaphela, njengoba bemukela uphawu lwesivumelwano sokufa futhi benqaba uphawu lwesivumelwano sokuphila. Ngaleso sikhathi balahla amaqabunga abo okuvuma, futhi okuvezwa khona yinsali emelwe ngu-Isaya, eyathi ngo-9/11 “yabuyela” ezindleleni zakudala, yabe isithotshiswa othulini lapho yona (u-Isaya) ibona ulwazi lwayo olonakele, yase ihlanzwe ngemva kwalokho ngelahle elivela e-altare. USista White usazisa ukuthi ilahle elivela e-altare limelela ukuhlanzwa, kodwa ukuhlanzwa kumane kuyilokho okufezwa yilahle lapho lithinta izindebe zika-Isaya.
“The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.
“Ilahle elivuthayo lifanekisela ukuhlanzwa. Uma lithinta izindebe, akukho zwi elingcolileyo eliyokuwa kuzo. Ilahle elivuthayo libuye lifanekisele amandla emizamo yezinceku zeNkosi.” Review and Herald, October 16, 1888.
The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.
“Aalahle” avela e-altare aphonswa emhlabeni ezinsukwini zokugcina yiwo amalahle aphonswa emhlabeni lapho kuvulwa uphawu lwesikhombisa nolokugcina emavesini amahlanu okuqala eSambulo isahluko sesishiyagalombili. U-Isaya, ngakho-ke nabayizinkulungwane eziyikhulu namashumi amane nane, bayahlanzwa yilawo malahle athinta izindebe zabo, kodwa “ilahle” liwumyalezo. Lithinta izindebe zabo lapho bethatha incwadi esandleni sengweziyo bayidle.
Sanctify them through thy truth: thy word is truth. John 17:17.
Bangcwelise ngeqiniso lakho; izwi lakho liyiqiniso. Johane 17:17.
Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.
Labo “ababuyayo” babe babe yinsali (okusele) bavezwa njengabayizihlahla ze-okhi nezama-teal, futhi njengoba uKristu “wayenike isihlahla izimfanelo zokuziphatha, wasenza umchazi weqiniso lobuNkulunkulu,” izihlahla zika-Isaya zinezinga “lokuziphatha” phakathi kwazo njengoba limelelwe “yingqikithi.” Ingqikithi ihlala nezihlahla, ngisho nalapho labo ababengamaqabunga kuphela okuvuma umsebenzi bechithwa. “Inzalo engcwele” iyona “ngqikithi,” futhi uKristu uyiyo “inzalo engcwele” yesiprofetho. Lezo zihlahla ezimelelwa njengensali, futhi no-Isaya uqobo esahlukweni sesithupha, zimelela abantu, ngakho-ke ubuntu; futhi inzalo engcwele imelela ubuNkulunkulu. Ngakho-ke, u-Isaya isahluko sesithupha sikhomba ukuhlanzwa kwe-Adventism kusukela ku-9/11 kuze kube ngumthetho weSonto, futhi imininingwane u-Isaya ayifakayo kulowo mlando wesiprofetho yonke imelelwa ngumbuzo wakhe othi “kuze kube nini”. Ku-Isaya impendulo ethi “kuze kube nini” yayisukela ku-9/11 kuze kube ngumthetho weSonto.
How Long? 1840–1844
Kuyoze Kube Nini? 1840–1844
August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.
Umhla ka-11 Agasti, 1840 wawuyisifaniso sika-9/11, futhi ngomlando wesiprofetho osukela ku-11 Agasti, 1840 uze ufike ku-22 Okthoba, 1844, impi yaseNtabeni iKarmeli phakathi kuka-Eliya nabaprofethi bakaJezebeli yenzeka. Ekugcineni kwabekwa obala ukuthi abaprofethi bakaBhali babengabaprofethi bamanga, base bebulawa ngu-Eliya; kodwa ekuqaleni nje kwalokho kubhekana, u-Eliya wabuza umbuzo wathi, “koze kube nini” nincenga phakathi kwemibono emibili.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.
U-Eliya wasondela kubo bonke abantu, wathi, Koze kube nini nintengantenga phakathi kwemibono emibili na? Uma uJehova enguNkulunkulu, ml_followeni; kodwa uma kunguBhali, khona-ke mlandeleni. Abantu abamphendulanga ngazwi. U-Eliya wayesethi kubantu, Mina, mina ngedwa, ngisele ngingumprofethi kaJehova; kodwa abaprofethi bakaBhali bangamadoda angamakhulu amane namashumi amahlanu. 1 AmaKhosi 18:21, 22.
Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.
U-Eliya uku-11 Agasti 1840; ubuza leso sizukulwane ukuthi umyalezo wamaMillerite uyiqiniso yini noma ungamanga? Ungomunye futhi umyalezo oya eLawodikeya, njengoba kwakunjalo ngo-Isaya isahluko sesithupha.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Izinkulungwane zaholelwa ekwamukeleni iqiniso elashunyayelwa nguWilliam Miller, futhi izinceku zikaNkulunkulu zavuswa ngomoya nangamandla ka-Eliya ukuze zimemezele umlayezo. NjengoJohane, umanduleli kaJesu, labo ababeshumayela lo myalezo osindayo bazizwa bephoqelekile ukubeka imbazo empandeni yomuthi, nokubiza abantu ukuba bathele izithelo ezifanele ukuphenduka. Ubufakazi babo babuhloselwe ukuvusa nokuthinta ngamandla amabandla, nokubonakalisa isimo sawo sangempela. Futhi njengoba isixwayiso esisindayo sokubalekela ulaka oluzayo sasizwakaliswa, abaningi ababebumbene namabandla bawamukela umlayezo wokuphilisa; babona ukuhlehla kwabo, futhi ngezinyembezi ezibuhlungu zokuphenduka nangobuhlungu obujulile bomphefumulo, bazithoba phambi kukaNkulunkulu. Futhi njengoba uMoya kaNkulunkulu wehlela phezu kwabo, basiza ukumemeza isimemezelo esithi, ‘Mesabeni uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwaKhe selifikile.’” Early Writings, 233.
In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.
Emlandweni wokuvivinywa ka-1840 kuya ku-1844 amaProthestani enqaba umlayezo ka-Eliya aba ngamadodakazi aseRoma futhi anikela ingubo yobuphosthantshi ku-Adventismu yamaMillerite. Ngo-Isaya no-Eliya, sinofakazi ababili abafakazela iqiniso lokuthi umbuzo othi “kuze kube nini” uwuphawu lomlando oqala ngo-9/11 futhi uphele ngomthetho weSonto. Emlandweni wamaMillerite u-Agasti 11, 1840 uhambisana no-9/11, futhi u-Okthoba 22, 1844 uhambisana nomthetho weSonto. Lapho umlilo wehlela phansi uvela ezulwini wadla umnikelo ka-Eliya, amatshe ayishumi nambili wonke akhanyiswa kanye nomnikelo, ngaleyo ndlela ephawula abayizinkulungwane eziyikhulu namashumi amane nane njengophawu olumeleke njengamatshe akhanyisiwe. Abaprofethi bamanga base bebulawe ngu-Eliya, njengoba ne-United States, umprofethi wamanga, ibulawa njengombuso wesithupha emthethweni weSonto.
Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.
U-Isaya isahluko sesithupha ugcizelela inqubo yokuvivinywa, yokuhlanzwa nokwenziwa msulwa phakathi kwabantu bakaNkulunkulu kusukela ku-9/11 kuze kube semthethweni weSonto. U-Eliya ukhuluma nesimo sengqondo saseLawodikeya sabantu bakaNkulunkulu, kodwa futhi unikeza ubufakazi obuhlukanisa phakathi komprofethi weqiniso nowamanga, ngalokho-ke phakathi komyalezo weqiniso nowamanga. Ngakho-ke, kuqalwa ngo-Agasti 11, 1840, kuphele ngo-Okthoba 22, 1844, kwafikiswa uvivinyo lwesiprofetho phezu kwamaProthestani enkathini yaseSardesi; futhi njengoba umlilo eNtabeni iKarmeli waletha ukuhlukana kwaba yizigaba ezimbili, kwabonakaliswa izigaba ezimbili ngonyaka we-1844. Esinye isigaba kule nqubo yokuvivinywa kwakungabantu besivumelwano “abangasekho maduzane,” kanti esinye isigaba kwakuyi-Adventism yamaMillerite uNkulunkulu ayeyongena nayo esivumelwaneni ngo-Okthoba 22, 1844. Inkathi yokuvivinywa nokwehlukaniswa iyindaba yesivini njengoba i-Adventism yamaMillerite yabonakaliswa njengomprofethi weqiniso ngesikhathi esifanayo nalapho ubuProthestani baseSardesi baqala ukugcwalisa indima yabo njengobuProthestani obuhlubukile. Njengoba nje abaprofethi bakaBhali badalulwa njengabamanga, kanjalo nabantu besivumelwano sangaphambili badalulwa base bebizwa amaMillerite ngokuthi bayindodakazi yaseRoma. Indaba yeNtaba iKarmeli, kanye nokugcwaliseka kwalowo mlando esikhathini samaMillerite, kunikeza ufakazi wesibili ku-Isaya isahluko sesithupha wokuthi umbuzo othi, “kuze kube nini,” uwuphawu lwenkathi yesikhathi esuka ku-9/11 kuze kube semthethweni weSonto.
“‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’
“‘Nkosi Nkulunkulu ka-Abrahama, ka-Isaka, neka-Israyeli,’ kuncenga umprofethi, ‘makwazeke namuhla ukuthi Wena unguNkulunkulu kwa-Israyeli, nokuthi mina ngiyinceku yaKho, nokuthi ngenze zonke lezi zinto ngezwi laKho. Ngizwe, O Jehova, ngizwe, ukuze laba bantu bazi ukuthi Wena unguJehova uNkulunkulu, nokuthi Wena ubuyisele inhliziyo yabo emuva futhi.’”
“A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.
“Ukuthula, okusindayo ngobungcwele baso, kwehle phezu kwabo bonke. Abapristi bakaBali bayathuthumela ngokwesaba. Beqaphela icala labo, balindele ukuphindiselwa okusheshayo.
“No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.
“Kungakapheli umthandazo ka-Eliya, amalangabi omlilo, njengokubaneka okukhazimulayo kombani, ehla evela ezulwini phezu kwe-altare eliphakanyisiweyo, aqede umhlatshelo, akhothe amanzi asemseleni, aqede ngisho namatshe e-altare. Ukukhazimula kwalelo langabi kukhanyisa intaba futhi kuphazamise amehlo esixuku. Ezihosheni ezingezansi, lapho abaningi bebukele ngokulinda okukhathazayo ukunyakaza kwalabo abangaphezulu, ukwehla komlilo kubonakala ngokucacileyo, futhi bonke bayamangala ngalowo mbono. Kufana nensika yomlilo eyathi oLwandle Olubomvu yahlukanisa abantwana bakwa-Israyeli nebutho lamaGibhithe.
“The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.
“Abantu abasentabeni baziphonsa phansi ngokukhuleka okukhulu phambi kukaNkulunkulu ongabonakaliyo. Abanesibindi sokuqhubeka bebuka umlilo othunyelwe uvela ezulwini. Besaba ukuthi nabo uqobo bazoshabalala; futhi, njengoba sebegwetshiwe ezinhliziyweni zabo ngomsebenzi wabo wokuvuma ukuthi uNkulunkulu ka-Eliya unguNkulunkulu wawoyise babo, okufanele bamnikele ukwethembeka, bamemeza bonke kanyekanye sengathi ngezwi linye, bathi, ‘UJehova, nguye uNkulunkulu; uJehova, nguye uNkulunkulu.’ Ngokucaca okumangalisayo lokho kumemeza kuzwakala kuyo yonke intaba, kuphindaphindeke ethafeni elingezansi. Ekugcineni u-Israyeli uyavuswa, engasakhohliseki, ephendukile. Ekugcineni abantu bayabona ukuthi bamhlazise kangakanani uNkulunkulu. Isimo sokukhonza uBhali, uma siqhathaniswa nenkonzo enengqondo efunwa nguNkulunkulu weqiniso, sembulwe ngokugcwele. Abantu bayakuqonda ukulunga nomusa kaNkulunkulu ngokuba ebambe amazolo nemvula kwaze kwaba yilapho sebefikisiwe ekuvumeni ibizo laKhe. Manje sebekulungele ukuvuma ukuthi uNkulunkulu ka-Eliya uphakeme kunazo zonke izithixo.” Prophets and Kings, 153.
How Long? Moses
Koze Kube Nini? UMose Fix any weird characters, typos, grammar issues and weird use of Zulu for the above translation. Output only the corrected translation.
The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).
Isikhathi sokuqala lapho umbuzo oyisifaniso othi, “kuze kube nini,” uphakanyiswa eZwini lesiprofetho kusezinhlungwini zesishiyagalombili ezafikela abaseGibhithe ngesikhathi sikaMose. Inhlupho yesishiyagalombili “yizinkumbi” (uphawu lwe-Islamu) ezalethwa “umoya wasempumalanga” (uphawu lwe-Islamu).
And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.
UMose no-Aroni bangena kuFaro, bathi kuye: “Isho kanje iNkosi uNkulunkulu wamaHeberu: Kuyoze kube nini wenqaba ukuzithoba phambi kwami na? Yeka abantu bami bahambe, ukuze bangikhonze. Kepha uma wenqaba ukuyeka abantu bami bahambe, bheka, kusasa ngiyakuletha isikhonyane emingceleni yakho; siyakusibekela ubuso bomhlaba, kuze kungabe kusabonakala umhlaba; sidle insali yalokho okuphunyukile, okusele kini esichothweni sesichotho, futhi siyakudla yonke imithi emilayo ngenxa yenu ensimini; siyakugcwalisa izindlu zakho, nezindlu zezinceku zakho zonke, nezindlu zamaGibhithe onke; okuyinto engazange ibonwe nawoyihlo, noyise boyihlo, kusukela osukwini ababekhona ngalo emhlabeni kuze kube namuhla.” Wayesephenduka, waphuma kuFaro.
And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?
Izinceku zikaFaro zathi kuye: Lo muntu uyakuba yisihibe kithi kuze kube nini na? Bayeke amadoda ahambe, ukuze akhonze uJehova uNkulunkulu wawo; awukakazi yini nokho ukuthi iGibhithe selibhujisiwe na?
And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?
UMose no-Aroni baphinde balethwa kuFaro; wayesethi kubo: Hambani niyokhonza uJehova uNkulunkulu wenu; kodwa bangobani abayakuhamba?
And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.
UMose wathi: Siyakuhamba nabancane bethu nabadala bethu, namadodana ethu namadodakazi ethu; siyakuhamba nemihlambi yethu nemfuyo yethu; ngokuba kumelwe sigubhele uJehova umkhosi.
And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.
Wasesethi kubo: “Sengathi uJehova angaba nani njengoba ngizonikhulula, nina kanye nabantwanyana benu; qaphelani, ngokuba ububi buphambi kwenu. Akube njalo: hambani manje nina eningamadoda, nikhonze uJehova, ngokuba yilokho ebenikufuna.” Base bexoshwa phambi kukaFaro.
And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.
UJehova wayesethi kuMose: Yelula isandla sakho phezu kwezwe laseGibhithe ngenxa yezinkumbi, ukuze zenyukele phezu kwezwe laseGibhithe, zidle yonke imifino yezwe, konke lokho okushiywe isichotho. UMose wayeselulela induku yakhe phezu kwezwe laseGibhithe; uJehova wayeseletha umoya wasempumalanga phezu kwezwe lolo suku lonke, nobusuku bonke; kwathi sekusile, umoya wasempumalanga waletha izinkumbi. Izinkumbi zenyukela phezu kwezwe lonke laseGibhithe, zahlala kuyo yonke imikhawulo yaseGibhithe; zazinobuhlungu obukhulu kakhulu; ngaphambi kwazo kwakungakaze kube khona izinkumbi ezinjengazo, futhi nangemva kwazo ngeke kube khona ezinjalo. Ngokuba zamboza ubuso bomhlaba wonke, kwaze kwaba mnyama ezweni; zadla yonke imifino yezwe, nazo zonke izithelo zemithi ezasala emva kwesichotho; akwase kusala lutho oluluhlaza emithini, noma emifinweni yasendle, kulo lonke izwe laseGibhithe.
Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.
UFaro wabiza uMose no-Aroni ngokuphuthuma; wathi, Ngonile kuJehova uNkulunkulu wenu, nakini. Ngakho-ke manje, ngiyacela, thethelelani isono sami kanye kanye nje, nincenge uJehova uNkulunkulu wenu ukuba angisuselele lokhu kufa kuphela. Waphuma kuFaro, wanxusa kuJehova. UJehova wasephendula umoya onamandla omkhulu wasentshonalanga, owasusa isikhonyane wasiphonsa oLwandle Olubomvu; akwasala ngisho nesisodwa isikhonyane kuyo yonke imingcele yaseGibhithe. Eksodusi 10:3–19.
First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.
Okokuqala “iNkosi uNkulunkulu wamaHeberu” iyabuza ithi, “Kuyakuba kuze kube nini wenqaba ukuzithoba phambi kwami?” bese kuthi izinceku zikaFaro kamuva ziphinde zibuze uFaro zithi, “Lo muntu uyakuba lugibe kithi kuze kube nini na?” Lo mbuzo ubuzwa phakathi kwesifo sesishiyagalombili, esihambisana no-9/11 ngenxa yezizathu eziningana. Isifo seshumi singukubulawa kwamazibulo, esihambisana nesiphambano, futhi silandelwa ukudumala ngaseLwandle oluBomvu, okuyinto ukuphefumulelwa okuyihlanganisa nokudumala kwabafundi esiphambanweni, okuphinde kuhambisane nokudumala okukhulu kwamaMillerite ngo-1844. Labo fakazi abathathu bonke bahambisana nomthetho weSonto. Isifo seshumi singumthetho weSonto, kanti izifo ezimbili ngaphambili isifo sesishiyagalombili saletha “izinkumbi” ngomoya “wasempumalanga.” “Izinkumbi” zagcwala umhlaba wonke, njengoba nje ubuSulumane bunyakazisa umhlaba wonke namuhla njengoba busakaze ubumnyama babo ngokufuduka okuphoqelelwe. Igama lesiLatini “senkumbi yasehlane” lithi “locusta migratoria,” limele ukusabalala kobuSulumane ngokufuduka, okufanekiswa emvelweni njengokuthuthela kwezinhlobo.
The ninth plague was a darkness that could be felt.
Isishiyagalolunye kwakungubumnyama obungazwakala.
And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.
UJehova wayesethi kuMose: Yelulela isandla sakho ngasezulwini, ukuze kube khona ubumnyama phezu kwezwe laseGibithe, yebo, ubumnyama obuzwakalayo. UMose wayeseyelulela isandla sakhe ngasezulwini; kwase kuba khona ubumnyama obukhulu kulo lonke izwe laseGibithe izinsuku ezintathu. Ababonananga, futhi akekho owavuka endaweni yakhe izinsuku ezintathu; kepha bonke abantwana bakwa-Israyeli babenokukhanya ezindlini zabo. Eksodusi 10:21–23.
In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”
Esibonakalisweni sesimboli esithi “koze kube nini” esimelwe yiNtaba iKarmeli no-Eliya, kukhona ukwahlukanisa okuvezwa lapho umlilo wehla uvela ezulwini. UNkulunkulu ka-Eliya wenza lokho uBhali angeke akwenze. Emlandweni wamaMillerite, lowo mehluko wenziwa phakathi kobuProthestani baseSardisi obuwile kanye nobu-Adventism bamaMillerite. NgoMose, umehluko wawungowobumnyama noma wokukhanya. Kwakukhona ukukhanya ezindlini zamaHeberu. U-Isaya uyaqhubeka ukusazisa ukuthi labo abangenakho ukukhanya emgqeni kaMose, abangabo futhi labo ababhujiswa ngu-Eliya, nalabo abalahlekelwa yisembatho sobuProthestani esikhathini samaMillerite, bayisizwe “esizwa” “ngempela, kodwa singaqondi; futhi sibona” “ngempela, kodwa singaboni ngokuqonda.” Khona-ke kwenziwa isimemezelo ngalaba bantu esithi, “Yenza inhliziyo yalaba bantu ibe namafutha, wenze izindlebe zabo zibe lukhuni, uvale amehlo abo; funa babone ngamehlo abo, bezwe ngezindlebe zabo, baqonde ngenhliziyo yabo, baphenduke, baphiliswe.”
Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”
Ezimisele ukwenza umsebenzi, kodwa ekhungathekiswe isabelo sokushumayela kulabo abangayikulalela, u-Isaya “wasesithi,” “Nkosi, kuze kube nini?”
The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.
Ezintathu zokugcina zezinhlupho eziyishumi zaseGibhithe zinikeza ubufakazi bezinyathelo ezintathu ezisuka ku-9/11 ziye emthethweni weSonto. Ngo-Agasti 11, 1840 isigijimi sengwezi yokuqala sanikwa amandla, kwathi ngo-Ephreli 19, 1844 ingelosi yesibili yafika, yabe isinikezwa amandla emhlanganweni wasekamu e-Exeter ngo-Agasti 12–17, kwase kufika ingelosi yesithathu ngo-Okthoba 22, 1844. Ingelosi yesithathu ihambisana nomthetho weSonto, ngakho-ke ikhomba inqubo yezinyathelo ezintathu, ngoba ungeke ube nesesithathu ngaphandle kokuba khona eyokuqala neyesibili.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Imiyalezo yokuqala neyesibili yanikezwa ngo-1843 nango-1844, futhi manje sesingaphansi kokumenyezelwa kowesithathu; kodwa yonke lemiyalezo emithathu isamele imenyezwe. Kusabalulekile namuhla njengakuqala ukuthi iphindwe kulabo abafuna iqiniso. Ngosiba nangezwi kufanele sizwakalise lesi simemezelo, sibonise ukuhleleka kwazo, nokusetshenziswa kweziprofetho ezisiletha emlayezweni wengelosi yesithathu. Owesithathu akakwazi ukuba khona ngaphandle kowokuqala nowesibili. Le miyalezo kufanele siyinike izwe ngezincwadi ezishicilelwe, ngezinkulumo, sibonise emgqeni womlando wesiprofetho izinto ebezikhona nezinto eziyokuba khona.” Selected Messages, incwadi 2, 104, 105.
The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.
Isifo seshumi saseGibhithe siye sahlanganiswa ngokuphefumulelwa nesiphambano kanye nokudumazeka okwalandela okuhlobene naso. Ngakho-ke isifo seshumi singumyalezo wesithathu, lowo okuthi ngenxa yesidingo sesiprofetho kufanele wandulelwe ngumyalezo wokuqala nowesibili. Ngo-9/11 iNkosi yabuza uFaro yathi, “koze kube nini,” futhi masinyane emva kwalokho izinceku zikaFaro nazo zabuza zathi, “koze kube nini.” Emva kokuba uMose ewise umbuzo kaNkulunkulu othi “koze kube nini” kuFaro, futhi ngaphambi nje kokuba izinceku ziphinde umbuzo kaMose kuFaro, uMose uphawula iphuzu lokuguquka ngokuthi, “waphenduka, waphuma kuFaro.” Eksodusi 10:6.
9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.
u-9/11 kwakuyiphuzu lokuguquka eliyisiprofetho, elifanekiswa ngesikhathi uMose eletha inhlupho yesikhonyane eyafika ngomoya wasempumalanga.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.
“Kunezikhathi eziyizigaba zokuphenduka emlandweni wezizwe nowebandla. Ekuqondiseni kukaNkulunkulu, lapho lezi zikhathi ezehlukene zobunzima zifika, kunikezwa ukukhanya kwaleyo nkathi.” Bible Echo, August 26, 1895.
The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:
Inhlupho elandelayo yaletha ubumnyama noma ukukhanya kuye ngokuthi wawukuliphi ibanga. U-9/11 waba “yisikhathi sokuguquka emlandweni wezizwe nowebandla.” Ngaleso sikhathi abantu bakaNkulunkulu babizelwa ukuba babuyele bahambe ezindleleni zasendulo, kodwa benqaba ukuhamba kuzo futhi abalalelanga izwi lecilongo. Ukwahlukaniswa phakathi kobumnyama nokukhanya kwafezwa emva kuka-Eliya, futhi uMose wabuza, “koze kube nini?” Uqhubeka futhi esho kuleso siqephu:
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
“Kukhona izikhathi eziyiziphendukelo emlandweni wezizwe nowebandla. Ekuphatheni kukaNkulunkulu, lapho lezi zinkinga ezehlukene zifika, kunikezwa ukukhanya kwalelo sikhathi. Uma kwamukelwa, kuba khona ukuqhubekela phambili ngokomoya; uma kwaliwa, kulandela ukuwohloka ngokomoya nokuphahlazeka komkhumbi.” *Bible Echo*, August 26, 1895.
We will continue the subject of “how long” in the next article.
Sizoqhubeka nesihloko esithi “kuze kube nini” esihlokweni esilandelayo.
“In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.
“NgoMeyi, 1842, kwaqoqwa iNgqungquthela Jikelele eBoston, eMassachutes. Ekuvulweni kwalo mhlangano, abazalwane uCharles Fitch noApollos Hale, baseHaverhill, baletha iziprofetho eziyizithombe zikaDaniyeli noJohane, ababebezipeyinte endwangwini, kanye nezinombolo zesiprofetho, zibonisa ukugcwaliseka kwazo. Umfoweth’ uFitch, echaza eshadini lakhe phambi kweNgqungquthela, wathi, ngesikhathi ehlolisisa lezi ziprofetho, wayecabange ukuthi uma engakhipha okuthile kwalolu hlobo njengoba kwethulwe lapha, kwakuyokwenza lolu daba lube lula futhi kwenze kube lula kuye ukulwethula phambi kwezethameli. Lapha kwakukhona ukukhanya okwengeziwe endleleni yethu. Laba bazalwane babenza lokho iNkosi eyayikubonise uHabakuki embonweni wakhe eminyakeni engu-2,468 ngaphambili, ithi, ‘Loba umbono, uwenze ucace ematafuleni, ukuze agijime oyifundayo. Ngokuba umbono useyisikhathi esimisiwe.’ UHabakuki 2:2.”
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
“Ngemva kwengxoxo ethile ngalolu daba, kwavunyelwana ngazwi linye ukuba kushicilelwe nge-lithograph amakhophi angamakhulu amathathu afana naleli, okwafezwa ngokushesha. Abizwa ngokuthi ‘amashadi ka-’43.’ Lena kwakuyiNgqungquthela ebaluleke kakhulu.” The Autobiography of Joseph Bates, 263.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ngibonile ukuthi ishadi lika-1843 laqondiswa yisandla seNkosi, nokuthi akufanele liguqulwe; ukuthi izibalo zazinjengoba Yena wayefuna zibe njalo; nokuthi isandla saKhe sasiphezu kwalo futhi safihla iphutha kwezinye zezibalo, ukuze kungabikho noyedwa owayengalibona, kwaze kwasuswa isandla saKhe.” Early Writings, 74.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.
“Kwaba ngubufakazi obuhlangene babafundisi nezincwadi zeSecond Advent, ngesikhathi bemi ‘ekukholweni kwasekuqaleni,’ ukuthi ukushicilelwa kweshadi kwakuyikugcwaliseka kukaHabakuki 2:2, 3. Uma ishadi laliyisihloko sesiprofetho (futhi labo abakuphikayo bayakushiya ukukholwa kwasekuqaleni), khona-ke kulandela ukuthi u-457 BC kwakungunyaka okuqalwa ngawo ukubala izinsuku eziyi-2300. Kwakudingeka ukuthi u-1843 ube yisikhathi sokuqala esashicilelwa ukuze ‘umbono’ ‘ubambezeleke,’ noma ukuze kube khona isikhathi sokubambezeleka, lapho iqembu lezintombi kwakufanele lize lilozeke futhi lulele esihlokweni esikhulu sesikhathi, ngaphambi nje kokuba livuswe ukukhala kwaphakathi kobusuku.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.