When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.
Lapho “ukukhanya kwaleso sikhathi kunikezwa” kuyamukelwa noma kunqatshwe. Ukuhlukaniswa okwenziwayo lapho ukukhanya kwethulwa kuwumsebenzi wevangeli laphakade, elingahlanganisi nje kuphela ukubekwa uphawu kwabantu bakaNkulunkulu, kodwa futhi nokwehlukaniswa kukakolweni nokhula. Inqubo yokugcina yokuvivinywa nokwehlukaniswa yaqala ngo-9/11, lapho umbuzo wesiprofetho ubuza khona ukuthi, “kuze kube nini?” kuthi impendulo yesiprofetho ithi, “kuze kube umthetho weSonto.” Ukukhulunywa kokugcina ngophawu oluthi “kuze kube nini” kutholakala ophawini lwesihlanu encwadini yeSambulo.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?
Kwathi esevule uphawu lwesihlanu, ngabona ngaphansi kwe-altare imiphefumulo yalabo ababebulelwe ngenxa yezwi likaNkulunkulu nangenxa yobufakazi ababebubambelele; bakhala ngezwi elikhulu, bethi: Koze kube nini, Nkosi, engcwele neyiqiniso, ungakahluleli futhi ungakaziphindiseleli igazi lethu kulabo abakhileyo emhlabeni na?
And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Futhi ngamunye wabo wanikwa izingubo ezimhlophe; kwase kuthiwa kubo mabaphumule isikhashana nje, kuze kugcwaliseke nabakhonzi abakanye nabo kanye nabafowabo, ababeyakubulawa njengabo. IsAmbulo 6:9–11.
Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.
Ukuphefumulelwa kubeka impendulo yombuzo othi “kuze kube nini” obuzwe “yimiphefumulo yalabo ababulawa” esikhathini esizayo, lapho sekuqoqeka iqembu lesibili labafela inkolo ngaphansi kobupapa. Lokho kuqala emthethweni weSonto, futhi ngenxa yalesi sizathu uDade White ukhomba isahluko seshumi nesishiyagalombili sencwadi yesAmbulo njengokugcwaliseka kweqembu lesibili labafela inkolo. Kukhona “amazwi” amabili emavesini amahlanu okuqala; izwi lokuqala liphawula u-9/11, kanti izwi lesibili libiza amadoda nabesifazane ukuba baphume eBhabhiloni emthethweni weSonto. UDade White ukhomba uphawu lokuthi “kuze kube nini” ophawini lwesihlanu kanye namavesi amahlanu okuqala esAmbulo 18 ukuze achaze u-9/11 kuze kufike emthethweni weSonto. Ukugxila akukho ekuhlukanisweni nasekubekweni uphawu kwabantu bakaNkulunkulu, kodwa kusekwahlulelweni kobupapa ngenxa yokubulala abafela inkolo bomlando owedlule nalabo bafela inkolo ngesikhathi senhlekelele yomthetho weSonto abahlanganisa iqembu lesibili labafela inkolo ngaphansi kobupapa.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.
“Lapho uphawu lwesihlanu luvulwa, uJohane uMambuleli embonweni wabona ngaphansi kwe-altare ibandla lalabo ababebulewe ngenxa yeZwi likaNkulunkulu nobufakazi bukaJesu Kristu. Emva kwalokhu kwalandela izigcawu ezichazwe esahlukweni seshumi nesishiyagalombili seSambulo, lapho labo abathembekile nabaqinisileyo bebizwa ukuba baphume eBabiloni. [Isambulo 18:1–5, kucashuniwe.]” Manuscript Releases, umqulu 20, 14.
In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law
Kuleyo enye indima lapho eveza khona abafel’ ukholo bophawu lwesihlanu kanye neqembu elizayo nelesibili labafel’ ukholo elipheleliswa ngesikhathi senhlekelele yomthetho weSonto, uthi lezo zigcawu “zaziyoba sesikhathini esizayo.” Amazwi amabili eSambulo ishumi nesishiyagalombili amelela “isikhathi esizayo.” Izwi lokuqala ekuqaleni ngo-9/11, nelwesibili ngesikhathi somthetho weSonto
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.
“‘Kwathi lapho ivula uphawu lwesihlanu, ngabona ngaphansi kwe-altare imiphefumulo yalabo ababebulewe ngenxa yezwi likaNkulunkulu, nangenxa yobufakazi ababebubambile; base bekhala ngezwi elikhulu, bethi, Koze kube nini, Nkosi, Ongcwele noQinisileyo, ungahluleli, ungaphindiseli igazi lethu kulabo abahlezi emhlabeni na? Base benikwa yilowo nalowo izingubo ezimhlophe [Kwamenyezelwa ukuthi bamsulwa futhi bangcwele]; kwase kuthiwa kubo mabaphumule isikhashana nje, kuze kugcwaliseke nabo abayizinceku kanye nabo abafowabo, ababeyakubulawa njengabo’ [IsAmbulo 6:9–11]. Lapha uJohane waboniswa izigcawu ezingesizo ezangempela ngaleso sikhathi, kodwa ezazingeyakuba khona esikhathini esizayo.”
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“IsAmbulo 8:1–4 sicashuniwe.” Manuscript Releases, ivolumu 20, 197.
Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.
USista White uxhumanisa ukugcwaliseka kokwakheka kweqembu lesibili labafeli benkolo nesikhathi esizayo, futhi kwenye indima ucaphuna iSambulo 18:1–5, eveza izwi elilodwa emavesini amathathu okuqala nelinye izwi emavesini amane nanhlanu. Izwi lokuqala liphawula u-9/11 lapho izakhiwo ezinkulu zaseNew York ziwa, kanti izwi lesibili lingumthetho weSonto lapho omunye umhlambi kaNkulunkulu ubizwa uphume eBhabhiloni. Endimeni yesibili ubhekisela eSahlukweni sesishiyagalombili seSambulo nasemavesini amane okuqala, aveza ukuvulwa kophawu lwesikhombisa, lapho amalahle asuswa e-altare ephonswa emhlabeni, okuhambisana nePentekoste, lapho umlilo wehla uvela ezulwini futhi wakhanyisa abafundi, njengalokhu amatshe ayishumi nambili ka-Eliya akhanyiswa, nanjengoba kufanekiswa yizilimi zomlilo phezu kwabafundi.
How Long? Zechariah & John
Kuyoze Kube Nini? UZakariya noJohane
How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.
“Kuyoze kube nini” kuwuphawu lwesiprofetho lwesikhathi esisukela ku-9/11 kuze kube ngumthetho weSonto, esivezwe ngesifanekiso endabeni yeNtaba iKarmeli, emlandweni wamaMillerite kusukela ku-1840 kuya ku-1844, emlandweni kaMose kusukela esibhicongweni sesishiyagalombili kuya kwesesishiyagalombili, ebufakazini babafel’ ukholo besiTywina sesihlanu, futhi kuZakariya kubuzwa umbuzo othi “kuyoze kube nini” kuze kube yilapho uNkulunkulu eba nesihawu phezu kweJerusalema elaliseBabiloni iminyaka engamashumi ayisikhombisa.
Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?
Ingelosi likaJehova laphendula, lathi: “O Jehova wamabandla, koze kube nini ungasayikuhawukela iJerusalema nemizi yakwaJuda, oyithukuthelele le minyaka engamashumi ayisikhombisa?”
And the Lord answered the angel that talked with me with good words and comfortable words.
UJehova wayiphendula ingelosi eyayikhuluma nami ngamazwi amahle nangamazwi enduduzo.
So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.
Ngakho ingelosi eyayikhuluma nami yathi kimi: Memeza, uthi: Usho kanje uJehova Sebawoti: Nginehawu elikhulu ngeJerusalema nangeZiyoni. Futhi ngithukuthele kakhulu ngezizwe ezizithembayo; ngokuba mina ngangithukuthele kancane nje, kodwa zona zaqhubekisela phambili ukuhlupheka. Ngakho-ke usho kanje uJehova: Sengibuyile eJerusalema ngomusa; indlu yami iyakwakhiwa kulo, usho uJehova Sebawoti, futhi intambo yokukala iyakwelulwa phezu kweJerusalema. Memeza futhi, uthi: Usho kanje uJehova Sebawoti: Imizi yami isayakuchichima ngokuchuma; futhi uJehova usayakududuza iZiyoni, aphinde akhethe iJerusalema. Zakariya 1:12–17.
Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).
UDadewethu uWhite uqondanisa ngokuqondile “iminyaka engamashumi ayisikhombisa” kaZakariya, lapho u-Israyeli wasendulo ongokoqobo wayesebugqilini eBhabhiloni engokoqobo, neminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, kusukela ku-538 kuze kube ngu-1798, lapho u-Israyeli ongokomoya (amaKristu) wayesebugqilini eBhabhiloni engokomoya (ubuRoma Katolika).
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Ibandla likaNkulunkulu emhlabeni lalisebugqilini ngempela phakathi nalesi sikhathi eside sokushushiswa okungapheli, njengokuba nje abantwana bakwa-Israyeli babethunjwe eBhabhiloni ngesikhathi sokudingiswa.” Prophets and Kings, 714.
In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.
Ngo-1798, ekupheleni kweminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, kwafika owokuqala emiyalezweni emithathu emelwe njengezingelosi kuSambulo ishumi nane. Owesibili wafika ngo-Ephreli 19, 1844, kanti owesithathu ngo-Okthoba 22, 1844. Umlando ofanekiselwa ngombuzo othi, “kuze kube nini,” usuka ku-9/11 uya emthethweni weSonto, futhi leso sikhathi safanekiselwa ekuqaleni kobu-Adventist enhlanganweni yamaMillerite kusukela ngo-Agasti 11, 1840 kuya ku-Okthoba 22, 1844. Leso sikhathi sifanekiswa ngokomfanekiso nguJohane umSambuli esahlukweni seshumi lapho uJohane edla incwadi encane eyayimnandi emlonyeni wakhe, kodwa yaba muncu esiswini sakhe.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.
Izwi engalizwa livela ezulwini laphinde lakhuluma nami, lathi: Hamba, uthathe incwadi encane evuliweyo esesandleni sengelosi emi phezu kolwandle naphezu komhlaba. Ngase ngiya engelosini, ngathi kuyo: Nginike incwadi encane. Yona yathi kimi: Yithathe, uyidle; iyakwenza isisu sakho sibe muncu, kodwa emlonyeni wakho iyakuba mnandi njengezinyosi. Ngase ngiyithatha incwadi encane esandleni sengelosi, ngayidla; emlonyeni wami yayimnandi njengezinyosi; kwathi sengiyidlile, isisu sami saba muncu.
And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.
Wasesethi kimi: Kumelwe uphinde uprofethe phambi kwabantu abaningi, nezizwe, nezilimi, namakhosi. IsAmbulo 10:8–11.
The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.
Umlando uJohane awubonisayo umelelwa yincwadi eyadliwayo, ngoba ukudla kwayo kwakumela amaMillerite efika ekuqondeni umlayezo kanye nolwazi lwawo ekumemezeleni lowo mlayezo. Ngakho-ke, lapho uJohane etshelwa ngokushesha emva kokuba lowo mlando usubekiwe ukuthi kumelwe aphrofethe futhi, ukuprofetha okukhonjwayo kungumlando ka-1840 kuya ku-1844. UJohane utshelwa ukuthi umlando wamaMillerite kusukela ku-1840 kuya ku-1844 uyaphindwa emlandweni wokuphela kwe-Adventism. Ngokushesha nje lapho uJohane etshelwa ukuthi kumelwe aphrofethe futhi, utshelwa ukuba alinganise ithempeli.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Ngase ngiphiwa umhlanga onjengenduku; ingelosi yema, yathi: Sukuma, ulinganise ithempeli likaNkulunkulu, ne-altare, nalabo abakhonza kulo. Kepha igceke elingaphandle kwethempeli ulikhiphe, ungalilinganisi; ngoba linikwe abeZizwe; futhi bayakulinyathela ngezinyawo umuzi ongcwele izinyanga ezingamashumi amane nambili. IsAmbulo 11:1, 2.
The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.
Umsebenzi owanikwa ubu-Adventismu emva kuka-Okthoba 22, 1844, wamelelwa nguJohane njengokukala noma ukwakha ithempeli, ngokuvumelana nesithembiso esibekwe kuZakariya sokuthi “intambo yokulinganisa yayiyokwelulwa phezu kweJerusalema” futhi—ngokuba iNkosi “iyakukhetha futhi iJerusalema.” Umlando omelelwa ekuqaleni kobu-Adventismu ngenhlangano yaseFiladefiya yobu-Adventismu bamaMillerite uyaphindwa ekupheleni kobu-Adventismu ngenhlangano yaseFiladefiya yabayizinkulungwane eziyikhulu namashumi amane nane. Ekudumazekeni okukhulu kuka-Okthoba 22, 1844, kwaqala isikhathi esimelelwa ngokuthi “izinsuku zezwi lengelosi yesikhombisa.”
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Kodwa ngezinsuku zezwi lengelosi yesikhombisa, lapho isiqala ukukhala, imfihlakalo kaNkulunkulu iyakube isiphelisiwe, njengalokho akumemezelayo ezincekwini zakhe, abaprofethi. IsAmbulo 10:7.
The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.
Umlayezo wawumnandi kumaMillerite lapho isiprofetho sesikhathi samaSulumane sosizi lwesibili sigcwaliseka njengoba nje amaMillerite ayesebikezele kusengaphambili ngaphambi kuka-August 11, 1840. Umlayezo waba munyu esiswini ekudumazekeni okukhulu kwango-October 22, 1844. Ngokushesha nje lapho uJohane eqeda ukuveza umlando ka-1840 kuya ku-1844, waziswa ukuthi kumelwe enze yona kanye le nto futhi (aprofethe). Wase etshelwa ukuba alinganise iJerusalema, futhi lapho ekwenza lokho wayezihlanganisa nesiprofetho sikaZakariya sokuthi iNkosi ikhethe iJerusalema. Kusukela ku-October 22, 1844 kuya phambili umlando wesiprofetho umelelwa “njengezinsuku zezwi lengelosi yesikhombisa.” “Izinsuku” zomlayezo (izwi) wengelosi yesikhombisa (usizi lwesithathu) zimelela inkathi yesikhathi lapho ubuNkulunkulu bukaKristu babuzohlanganiswa unomphela nobuntu balabo ababemelwe ukuba babe yizinkulungwane eziyikhulu namashumi amane nane. Lowo msebenzi walibaziseka ngenxa yokuvukela kuka-1863, futhi ngo-9/11 ukukhala kwengelosi yesikhombisa (usizi lwesithathu) kwaqala futhi ukukhala.
In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.
Emlandweni ongcwele iNkosi yakhetha iJerusalema ukuba ibeke igama layo khona, futhi “igama” layo lingumlingiswa wayo. IJerusalema neSiyoni kubhekiselwa kukho nguZakariya lapho ethi, “Nginehawu ngeJerusalema nangeSiyoni ngehawu elikhulu,” bese kulandela lokhu: “iNkosi isayakududuza iSiyoni, iphinde ikhethe iJerusalema.” ISiyoni iyaduduzwa lapho yamukela uMoya oNgcwele, ongu “Mduduzi.” Ukududuza kukaMoya oNgcwele kwaqala ngo-9/11 ngokuvumelana nokuphefumulela kukaKristu phezu kwabafundi emva kokwehla Kwakhe ekuboneni uYise emva kokuvuka Kwakhe. Ukubonakaliswa kukaMoya oNgcwele kwakhula kakhulu ngePhentekoste. Leso sikhathi saqala ngokuvuswa komnikelo wezithelo zokuqala, saphela ngomnikelo wezithelo zokuqala wePhentekoste, lapho umhlaba wonke khona-ke wezwa umlayezo.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.
Duduzeni, duduzeni abantu bami, usho uNkulunkulu wenu. Khulumani ngokududuza eJerusalema, nimemeze kulo, ukuthi impi yalo isiphelile, ukuthi ububi balo buthethelelwe; ngokuba selamukele esandleni seNkosi okuphindwe kabili ngenxa yazo zonke izono zalo. U-Isaya 41:1, 2.
The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’
Izinkulungwane eziyikhulu namashumi amane nane ziyabekwa uphawu lapho “ububi bazo buthethelelwa.” Lokhu kwenzeka ngaphambi nje komthetho weSonto njengoba ziphakanyiswa njengomnikelo wezithelo zokuqala zePentekoste, ngesikhathi zamukela ukuthululwa kukaMoya oNgcwele ngaphandle kwesilinganiso, njengoba abafundi babefanekiselwa ngePentekoste. Ukufafazwa kwemvula okwaqala ngo-9/11 kuba ukuthululwa okuphelele emthethweni weSonto. Emlandweni womnikelo wezithelo zokuqala ka-9/11 kuze kufike emnikelweni wezithelo zokuqala emthethweni weSonto, lapho izinkulungwane eziyikhulu namashumi amane nane zibekwa uphawu futhi zilungiselelwa njengomnikelo wokuphakanyiswa njengophawu kusukela emthethweni weSonto kuze kube sekupheleni komusa. Lowo mlando umelelwa amavesi amathathu okuqala eSambulo ishumi nesishiyagalombili amemezela ukuwa kweBabiloni, okuyisifanekiselo seBhayibheli esimelela “ukuphindwa kabili.”
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Kwathi emva kwalezizinto ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; umhlaba wakhanyiswa yinkazimulo yayo. Yamemeza ngezwi elinamandla, yathi: Liwile, liwile iBhabhiloni elikhulu, selibe yindawo yokuhlala yamademoni, nesibaya sayo yonke imimoya engcolileyo, nesibaya sayo yonke inyoni engcolileyo nenyanyekayo. Ngokuba zonke izizwe ziphuze iwayini yolaka lobufebe balo, namakhosi omhlaba afebe nalo, nabathengisi bomhlaba baceba ngobuningi bokunethezeka kwalo. IsAmbulo 18:1–3.
Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing
Kuyo yonke imiBhalo, ukuphindaphindwa kwemisho noma kwamagama kumelela ukugcwaliseka okuphelele kokuwa kweBabiloni ezinsukwini zokugcina. Kuwuphawu luka-Alfa no-Omega, ohlale ebonakalisa ukuphela kwento ngokuqala kwento. Ukuwa okubili kweBabiloni kumelelwa njengoNimrode noBhelishasari. UNimrode wayeyisiqalo seBabiloni, lapho yayiseyibizwa ngokuthi iBabele kuphela. Ukuwa kukaNimrode kwakumela ukuwa kukaBhelishasari, futhi umlayezo wengelosi yesibili kanye nowengelosi yesAmbulo 18 uwukuthi ukuwa kukaNimrode ekuqaleni kweBabiloni kwakumela ukuwa kukaBhelishasari ekugcineni, ngokuba u-Alfa no-Omega uhlala ebonakalisa ukuphela kwento ngokuqala kwento.
Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.
Umbhoshongo kaNimrode wehliswa njengophawu lokuwa kwakhe, futhi waba ngumfanekiso wokuwiswa kweTwin Towers ngo-9/11. Ukuwa kukaBelishasari kwakuyilokho kubhala odongeni, okuphawula ukuphela kokubusa kweBabiloni kweminyaka engamashumi ayisikhombisa njengombuso wokuqala wesiprofetho seBhayibheli, ngaleyo ndlela kube ngumfanekiso wokuwiswa kwe-United States ekupheleni “kweminyaka engamashumi ayisikhombisa” engokomfanekiso ka-Isaya amashumi amabili nantathu, “ngokwezinsuku zenkosi eyodwa,” emele umlando we-United States kusukela ngo-1798 kuze kube ngumthetho weSonto. Ukubhala odongeni kukaBelishasari kumelela isikhathi lapho udonga lokwahlukanisa ibandla nombuso luwela emthethweni weSonto, okuyilo kanye iphuzu lapho umbuso wesithupha wesiprofetho seBhayibheli uphela khona, njengoba noBelishasari abulawa ngalobo busuku kanye. Umbhalo wesandla odongeni ngumthetho obhaliwe ogumbuqela udonga lokwahlukanisa ibandla nombuso kuMthethosisekelo.
The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.
“Umlando” omelelwe kusukela ku-9/11 kuze kube ngumthetho weSonto, bese kuthi ngemva kwalokho kuze kufike ekuvalweni komusa wesintu nasezinhlehlweni eziyisikhombisa zokugcina, uyisikhathi somlando esifanekiselwa ngaphakathi kweZwi likaNkulunkulu ngokuphindaphindwa kwemisho noma kwamagama. Kuleso sikhathi uMoya oNgcwele uthululwa, kuqale ngokufafazwa kusukela ku-9/11 kuze kube ngumthetho weSonto, bese kuthi ngemva kwalokho kube ngukuthululwa okugcwele. UMoya oNgcwele umelelwe nguKristu njengo “Mduduzi” okwathi, lapho efika, wayezobonisa abantu bakaNkulunkulu zonke izinto.
But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.
Kepha uMduduzi, onguMoya oNgcwele, uBaba ayakumthuma ngegama lami, yena uyakunifundisa konke, anikhumbuze konke engikushilo kini. Johane 14:26.
The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.
UMoya oNgcwele udluliselwa kwabeyizinkulungwane eziyikhulu namashumi amane nane “ngamafutha egolide,” okuyiwona futhi “imvula,” futhi okuyiwo futhi “uMduduzi.” Lapho umelwe njengo “Mduduzi” uMoya oNgcwele ukhomba ukubonakaliswa okukhethekile koMoya oNgcwele.
God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”
Abantu bakaNkulunkulu bahlale benoMoya oNgcwele lapho behlangabezane nezimfuneko zevangeli, kodwa ngezikhathi zokuvuselelwa okungcwele kweqiniso, “njengaseminyakeni yakuqala,” lapho kuba khona ukubonakaliswa okukhethekile kukaMoya oNgcwele emzimbeni wobunye, uMoya oNgcwele uvezwa njengoMduduzi. Okubaluleke kakhulu, umzimba wobunye usebenza izinkumbulo zawo nguMduduzi njengoba “ebakhumbuza zonke izinto.” Lokhu kuqinisekisa ukuthi labo bantu abahlanganyela kulokho kubonakaliswa banolwazi lweqiniso, ngoba uMoya oNgcwele uhlanganyela emisebenzini yezingqondo zabo, ngokuba unethonya enqubweni yokucabanga njengoba eletha “zonke izinto” “enkumbulweni yenu.”
Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.
Inkumbulo yomuntu ihlangana nezinye izingxenye ezinjengokwahlulela, ukuhlakanipha, ukucabanga, nonembeza ukuze kwakheke imvelo ephakeme yomuntu, okuyiyo umphostoli uPawulu ayibiza ngokuthi “ingqondo.” Le mvelo ephakeme ingaba yingqondo yenyama, noma ibe yingqondo kaKristu.
Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.
Ngokuba ingqondo yenyama iyisitha kuNkulunkulu; ngoba ayizithobi emthethweni kaNkulunkulu, futhi ayinakukwazi nokukwazi ukwenza njalo. KwabaseRoma 8:7.
For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.
Ngokuba ngubani owaziyo umqondo weNkosi ukuba ayifundise? Kodwa thina sinomqondo kaKristu. 1 Korinte 2:16.
The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.
Imvelo engezansi, noma inyama, yakhiwe yizinhlelo zemizwa, zemizwelo, nezamahomoni ezihlotshaniswa nezinzwa, zona eziyizi“zindlela zomphefumulo.” Imvelo ephakeme yakhelwe ukuba ibuse phezu kwengezansi, ngakho-ke imelwe njengenqaba, futhi le nqaba ihlaselwa njalo yizinzwa (imvelo engezansi), futhi ukuhlasela kwenziwa ngokumelene nenqaba ngezindlela eziholela zingene enqabeni. Ngaphakathi enqabeni yemvelo ephakeme kukhona isikhungo somyalo, noma lokho uDade White akubiza ngokuthi inqaba yangaphakathi. Inqaba yangaphakathi iyindawo eNgcwelengcwele kunazo zonke ethempelini, elihlukaniswe laba yizingxenye ezimbili eziyisisekelo. Igceke liyinyama, noma imvelo engezansi, futhi ukungena egcekeni noma futhi ukudlulisa igazi endaweni engcwele kwakudinga ukudlula esihenqweni noma esiveyilini. Igceke livalelwe yiziveyili emikhawulweni yalo yomibili.
By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.
Ngendlela entsha nephilayo, asivulele yona, idabula esihenqweni, okungukuthi, inyama yakhe. Hebheru 10:20.
The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.
Indawo engcwele ihlukaniswe yaba izingxenye ezimbili; igceke nendlu engcwele. Indlu engcwele yona futhi ihlukaniswe yaba izingxenye ezimbili, njengokuba kunjalo ngemvelo ephakeme. Imvelo ephakeme yehlukaniseka yaba yizigaba ezimbili. Esinye salezo zigaba sifanekiselwa njengendawo engcwele, kanti esinye siyindawo eNgcwelengcwele. Indawo engcwele imelela imisebenzi yengqondo edingekayo ukuze isintu sikwazi ukusebenza, kodwa indawo eNgcwelengcwele iyindawo lapho uNkulunkulu nomuntu behlangana khona. Indawo eNgcwelengcwele iyigumbi lesihlalo sobukhosi sikaNkulunkulu, futhi labo abaphendukile bahlezi ezindaweni zasezulwini kanye noKristu.
And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.
Futhi usivuse kanye Naye, wasihlalisa kanye Naye ezindaweni zasezulwini kuKristu Jesu. Efesu 2:6.
The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.
Leli vesi lithathwe engxenyeni lapho, emavesini amaningana angaphambili kodwa ngokuphelele emgudwini ofanayo wokucabanga, uJesu ehlezi ezindaweni zasezulwini, njengoba kunjalo nangabantu Bakhe.
Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.
Awenza kuKristu, lapho emvusa kwabafileyo, wamhlalisa ngakwesokunene sakhe ezindaweni zasezulwini. Efesu 1:20.
Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.
UKristu nabantu bakhe bahlezi ndawonye eNdaweni eNgcwele Kakhulu. UKristu wavuswa kwabafileyo, wayesehlala ezindaweni zasezulwini, futhi nabantu bakhe bavusiwe, bahlaliswe egumbini lesihlalo sobukhosi leNdawo eNgcwele Kakhulu. UPawulu uveza ukuthi labo abavusiwe evesini lesithupha bavusiwe esonweni evesini elandulelayo.
Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.
Noma sasifile ngenxa yezono, wasiphilisa kanye noKristu (ngomusa nisindisiwe), wasivusa kanye naye, wasihlalisa kanye naye ezindaweni zasezulwini kuKristu Jesu. Efesu 1:5, 6.
The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.
Ukugcwaliseka okuphelele kwalesi siqephu esivela kwabase-Efesu kungofakazi ababili besAmbulo ishumi nanye, ababili labo abavuswayo bese bethathwa bayiswe ezulwini njengophawu—kodwa futhi ukuze bahlaliswe ezindaweni zasezulwini. ENdaweni Engcwelengcwele ofakazi ababili bamele isintu khona impela ebukhoneni bukaNkulunkulu, futhi ukulunga kwabo kokuhlaliswa lapho kuwuphawu umuntu ngamunye wabo analo. Lolo phawu luyisitembu sikaNkulunkulu, futhi isitembu sikaNkulunkulu simelela ukuthi umuntu usebe munye nobuNkulunkulu, futhi leso sitembu simelwa iqiniso lokuthi uMduduzi, onguMoya oNgcwele, uhlala ngaphakathi eNdaweni Engcwelengcwele yemvelo yabo ephakeme. INdawo Engcwelengcwele iyigumbi lesihlalo sobukhosi sikaNkulunkulu lapho ubunkulunkulu nobuntu kuhlanganiswa khona, futhi imelela ithempeli lomuntu elinemvelo ephakeme ehlanganisa iNdawo Engcwelengcwele lapho kokubili ubuNkulunkulu nobuntu kuhlezi ndawonye.
The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.
Ukuthululwa ko“Mduduzi” kuwukuvalwa uphawu kwalabo abayinkulungwane eyikhulu namashumi amane nane, futhi kuphawula uguquko emlandweni wensindiso, ngoba ngaleso sikhathi, ibandla liyaguquka lisuke ekubeni ibandla elilwayo liye ekubeni ibandla elinqobayo. Ngaleso sikhathi, liyaguquka lisuke enhlanganweni yaseLawodikeya yalabo abayinkulungwane eyikhulu namashumi amane nane liye enhlanganweni yaseFiladelfiya yalabo abayinkulungwane eyikhulu namashumi amane nane. Ngaleso sikhathi, liyaguquka lisuke ekuhlangenwe nakho kwebandla lesikhombisa liye ekuhlangenwe nakho kwebandla lesithupha, futhi ibandla lesithupha lalingamaMillerite. Isici esingokwesiprofetho sebandla lesithupha laseFiladelfiya njengoba sagcwaliseka ngenhlangano yamaMillerite, ukuthi lalingakaze libe yibandla. Laliyinhlangano kuphela kwaze kwaba ngu-1856, lapho bobabili abakwaWhite bechaza le nhlangano njengeyaseLawodikeya. Eminyakeni eyisikhombisa kamuva kwase kusungulwa ibandla elisemthethweni.
The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.
Uguquko lwensindiso ngesikhathi somthetho weSonto lwalufanekiselwa uguquko lwensindiso ngePhentekoste olwaluphawula ukwethulwa kukaKristu njengoMpristi Omkhulu.
“The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.
“Ukuthululwa kwePhentekoste kwakuyisaziso saseZulwini sokuthi ukugcotshwa koMhlengi esikhundleni kwakufeziwe. Ngokwesithembiso saKhe wayethumele uMoya oNgcwele evela ezulwini kubalandeli baKhe njengophawu lokuthi wayesemukele, njengompristi nenkosi, lonke igunya ezulwini nasemhlabeni, nokuthi wayenguGcotshiwe phezu kwabantu baKhe.” IzEnzo ZabaPhostoli, 38.
When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.
Lapho imvula yakamuva ithululwa ngaphandle kwesilinganiso phezu kwabaliyikhulu namashumi amane nane ezinkulungwane ngesikhathi somthetho weSonto, kuyoba “ukuxhumana okuvela eZulwini” kokuthi ibandla elilwayo seliphelile nokuthi ibandla elinqobayo selifikile. Ukugcotshwa kukaKristu ngePhentekoste ethempelini eliphezulu kufanekisa ukugcotshwa kwabaliyikhulu namashumi amane nane ezinkulungwane ngesikhathi somthetho weSonto.
The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.
Ukuthululwa kwe“Pentekoste” okwabonakalisa ukuthi uKristu wayenguGcotshiweyo kwakumele ukugcotshwa Kwakhe emkhosini wokwethulwa kwakhe ezulwini, kodwa futhi wayesevele egcotshiwe ekubhapathizweni Kwakhe. Ukubhapathizwa Kwakhe (9/11) kuze kufike ePentekoste (umthetho weSonto) kuphinde kumelwe futhi eminyakeni emithathu nengxenye emva kokubhapathizwa Kwakhe ngokufa Kwakhe kwangempela, ukumbelwa, nokuvuka (umkhosi wezithelo zokuqala). Ngakho-ke u-9/11 umelelwe ekubhapathizweni Kwakhe futhi nasekuvukeni Kwakhe. Ukuvuka Kwakhe okungokomfanekiso nokuvuka Kwakhe okungokoqobo kuphawula ukuqala kwemigqa emibili yesiprofetho egcina ngayinye ePentekoste. Yomibili le milando iqala ngokuvuka komnikelo wezithelo zokuqala.
But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.
Kodwa manje uKristu uvusiwe kwabafileyo, futhi usebe yizithelo zokuqala zalabo abalele. Ngokuba njengoba ukufa kwafika ngomuntu, kanjalo nokuvuka kwabafileyo kwafika ngomuntu. Ngokuba njengoba ku-Adamu bonke bayafa, kanjalo nakuKristu bonke bayakwenziwa baphile. Kodwa yilowo nalowo ngokohlelo lwakhe: uKristu izithelo zokuqala; emva kwalokho labo abangabakaKristu ekufikeni kwakhe. 1 Korinte 15:20–23.
Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.
UKristu ungumnikelo wezithelo zokuqala ekuvukeni kwakhe, ophawula ukuqala “kwesikhathi sePentekoste,” esiphela ngomnikelo wezithelo zokuqala wePentekoste. Ukuvuka kukaKristu kuyibhali, kanti ukolweni yilabo okuthi “emva kwalokho” “bangabakaKristu ekufikeni kwakhe.” Labo okuthiwa “emva kwalokho” maqondana nokuvuka kukaKristu “yilabo abangabakaKristu ekufikeni kwakhe,” ngaleyo ndlela bemela ukubuthwa kokugcina kwemiphefumulo ethembekile ekupheleni kwezwe, njengoba kufanekiswa yilabo miphefumulo eyizinkulungwane ezintathu eyabuthwa ngePentekoste.
The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.
Leli vesi liphinde libhekane novuko ngokwemibandela yokufa. Ukufa kwaqala ngo-Adamu futhi kudlulela phezu kwabo bonke abantu, kodwa kwenza lokho “ngokwe” “uhlelo.” Encwadini yeZenzo uPetru uloba ukuthi, ngesikhathi incwadi kaJoweli yayigcwaliseka ngaleso sikhathi, abantu kwakumelwe bathumele izono zabo ngaphambili ekwahlulelweni ukuze zicinywe, lapho kufika izikhathi zokuphumula ezivela ebukhoneni boMduduzi. UKristu wayengabhekile ezincwadini zokwahlulela ukuze acime isono ngaleso sikhathi, ngoba ukwahlulela kwakusekusasa ngeminyaka engaphezu kweyinkulungwane namakhulu ayisishiyagalombili.
The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.
Ukubhekisela kokuthi “wonke umuntu ngokulandelana kwakhe” kuqala ngo-Adamu, ngaleyo ndlela kukhombe ukwahlulelwa kwabafileyo kusukela ku-Adamu kuya phambili kuze kufike izikhathi zokuvuselelwa. Lapho imvula yokugcina ifika, ukwahlulela kudlula kubafileyo kuye kwabaphilayo. Esikhathini esimelelwa yileli vesi (kusukela ekuvukeni kukaKristu kuze kufike iPhentekoste), kusukela kuzithelo zokuqala zebhali kuze kufike ezithelweni zokuqala zikakolweni, imvula iyana ngesikhathi sokwahlulelwa kwabaphilayo, futhi njengoba imvula ina, umlayezo omelelwa yimvula uhlukanisa ukolweni namakhula. Emthethweni weSonto, okuyiPhentekoste, ukolweni awusaxubene namakhula, futhi umnikelo wezithelo zokuqala zikakolweni wezinkwa ezimbili zokunyakaziswa uyaphakanyiswa. Inqubo yokuhlanzwa kusukela ku-9/11 kuze kufike emthethweni weSonto nayo imelelwe kuMalaki isahluko sesithathu lapho isiThunywa seSivumelwano sihlanza futhi sihlambulula abaLevi, futhi sikwenza lokho “ngomlilo.” “Umlilo” uwuphawu lomlayezo, njengoba umelelwe yizilimi zomlilo ngePhentekoste. Emlandweni ocatshangelwayo ukwehlukaniswa kwezigaba ezimbili okukhiqiza abayizinkulungwane eziyikhulu namashumi amane nane, abangamazinkwa ezimbili zokunyakaziswa ezimelelwa yizithelo zokuqala zePhentekoste, kwakumelwe kubhakwe ngokuphelele, ngoba kwakuwukuphela komnikelo owawuhlanganisa uphawu lwesono.
Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.
Lezo zinkwa ezimbili zokunyakaziswa zazinemvubelo, kanti imvubelo iwuphawu lwesono. Leyo mvubelo yabhujiswa emlilweni kahhavini, njengoba kufanekiselwa umlilo wokuhlanza woMthunywa Wesivumelwano. U-Isaya esahlukweni samashumi amabili nesikhombisa uveza impikiswano eqala ngo-9/11, ayibiza ngokuthi “usuku lomoya wasempumalanga.” Lesi siqephu sifundisa ukuthi kungale mpikiswano lapho izono zika-Israyeli zenziwa ukubuyisana ngakho. “Impikiswano” iphakathi komyalezo weqiniso wemvula yangemuva nayo yonke eminye imiyalezo yamanga yemvula yangemuva ekhona. Umyalezo “ungumlilo,” futhi “umlilo” yilokho uMthunywa Wesivumelwano akusebenzisayo ukuhlanza nokususa ukungcola. Impikiswano ngomlayezo wemvula yangemuva isusa imvubelo emnikelweni kakolweni wezithelo zokuqala wePhentekoste ophakanyiswa ngesikhathi somthetho weSonto. Abayizinkulungwane eziyikhulu namashumi amane nane bangumnikelo kakolweni wezithelo zokuqala wePhentekoste, abanqoba ngokulungisiswa ngegazi laKhe nangokungcweliswa kobufakazi babo; ngoba, nakuba kuyiZwi elingcwelisayo, lenza kanjalo kuphela lapho izwi lidluliswa njengomyalezo. Ukwethulwa komyalezo kwenza ukuba abayizinkulungwane eziyikhulu namashumi amane nane baphile, kanti ukwethulwa komlayezo wamanga wemvula yangemuva kuveza ukufa.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.
Futhi bamnqoba ngegazi leWundlu nangelizwi lobufakazi babo; futhi abazange bathande ukuphila kwabo kwaze kwaba sekufeni. IsAmbulo 12:11.
The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.
Abayizinkulungwane eziyikhulu namashumi amane nane balandela uKristu ekunqobeni njengoba Yena anqoba, ngoba ngokwesiprofetho balandela uKristu.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Laba yilabo abangangcoliswanga ngabesifazane; ngokuba bayizintombi. Yibo laba abalandela iWundlu nomaphi lapho liya khona. Laba bahlengwa phakathi kwabantu, bengolibo uqobo kuNkulunkulu nakuWundlu. IsAmbulo 14:4.
Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.
Lapha evesini lesine lesAmbulo ishumi nane, abayizinkulungwane eziyikhulu namashumi amane nane babizwa ngokuthi “izithelo zokuqala.” Babuye babizwe ngokuthi “izintombi,” futhi ukuphefumulelwa kusazisile ukuthi umfanekiso wezintombi eziyishumi kaMathewu amashumi amabili nanhlanu ubonisa okuhlangenwe nakho kwabantu bama-Adventist. Akusikho kuphela ukuthi “bayizintombi,” kodwa futhi “abangcoliswanga ngabesifazane,” ngoba inqubo yokuvivinywa nokwehlukaniswa eyaveza abayizinkulungwane eziyikhulu namashumi amane nane yaveza umehluko phakathi kwabayizinkulungwane eziyikhulu namashumi amane nane kanye “nazo zonke” izinkolo zamanga. “Laba” balandela iWundlu nomaphi lapho liya khona, futhi njengeminikelo yezithelo zokuqala kumelwe balandele uKristu ekufeni kwaKhe, ekungcwatshweni kwaKhe, nasekuvukeni kwaKhe.
In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.
Esambulweni isahluko seshumi nanye, ivesi leshumi nanye, ofakazi ababili abayakuphakanyiselwa ukuba babe yisibonakaliso baqala ngokubulawa, bese kuthi ezinsukwini ezintathu nengxenye bavuswe njengomnikelo wezithelo zokuqala, njengoba kwaba noKristu. Umnikelo wezithelo zokuqala, owawunguKristu futhi oyikho uKristu, wawuhlanganisa ukuchithwa kwegazi lesivumelwano ukuze kuhlengwe labo ababebhujiwe ngenxa yesipiliyoni saseLawodikeya. Evesini elilodwa, (ivesi lesine) konke lokhu kufinyezwa kafushane kwemigqa ehlukahlukene yokukhanya kwesiprofetho ehlobene nenkulungwane eyikhulu namashumi amane nane kuyabekwa. Futhi kubekwa eSambulweni 144 ngesandla sikaPalmoni, umbalimibalo omangalisayo. Ukuphindwa kabili emiBhalweni kumele umlando wemvula yokugcina, futhi imvula yokugcina yilapho futhi kuyisikhathi lapho uMduduzi ethululwa khona phezu kwabantu bakaNkulunkulu.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.
Yeka indlela ezinhle ngayo ezintabeni izinyawo zalowo oletha izindaba ezinhle, omemezela ukuthula; oletha izindaba ezinhle zokuhle, omemezela insindiso; othi kulo iSiyoni, UNkulunkulu wakho uyabusa! Abalindi bakho bayakuphakamisa izwi; kanye kanye bayakuhlabelela, ngokuba bayakubona ubuso nobuso, lapho iNkosi ibuyisa iSiyoni. Hlabani ngenjabulo, nihlabelele kanye kanye, nina manxiwa aseJerusalema; ngokuba iNkosi iduduzile abantu bayo, iyihlengile iJerusalema. INkosi yembulile ingalo yayo engcwele emehlweni azo zonke izizwe; futhi yonke imikhawulo yomhlaba iyakubona ukusindisa kukaNkulunkulu wethu. Sukani, sukani, phumani lapho, ningathinti lutho olungcolileyo; phumani phakathi kwalo; hlanzekani, nina enithwala izitsha zeNkosi. U-Isaya 52:7–11.
Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”
IZiyoni H6726 liyafana no-H6725, okusho “umqondo wokubonakala ngokugqamile; insika yesikhumbuzo noma eqondisayo: – uphawu, isiqu, uphawu lwendlela.” IZiyoni luyisibonakaliso seseyili sabayizinkulungwane eziyikhulu namashumi amane nane, futhi kulesi siqephu sebemukele kakade imvula yakamuva, ngokuba sebeshicilele futhi bethule izindaba ezinhle zokuthula. Okucacisa ngokukhethekile lelo qiniso ukuthi babona “iso neso,” okumelela abafundi ngePhentekoste, ngokuba izinsuku eziyishumi ezandulela iPhentekoste zimelela isikhathi sokuba munye. INkosi “ithé,” (okumela inkathi eyedlule) seyifeze kakade izinto ezintathu kulabo abaletha izindaba ezinhle. Ithi “iduduzile abantu bayo,” “ihlengile iJerusalema,” futhi “iveze obala ingalo yayo engcwele emehlweni ezizwe zonke.”
He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”
Waba “duduza” abantu Bakhe ngo-9/11, ephawula ukuqala kwenqubo yokuvivinywa kaMalaki isahluko sesithathu, ephetha ngomthetho weSonto lapho ephakamisa khona ibhanela leminikelo yezithelo zokuqala, njengoba kufanekiswa ngokuthi “udalule ingalo yakhe engcwele emehlweni azo zonke izizwe.” Uyaduduza, ahlenge, futhi aphakamise abayizinkulungwane eziyikhulu namashumi amane nane. Ngo-9/11 uyaduduza futhi aqale inqubo yokuhlanzwa lapho ehlenga abantu Bakhe bese ebaphakamisa njengelibhanela, noma njengoba uMalaki esho “umnikelo kaJuda neJerusalema ube mnandi” “njengasezinsukwini zasendulo.”
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Uyohlala njengomncibilikisi nomhlanzi wesiliva; uyakubahlambulula abantwana bakaLevi, abahluze njengegolide nangesiliva, ukuze banikele kuJehova umnikelo ngokulunga. Khona-ke umnikelo wakwaJuda nowaseJerusalema uyakuba mnandi kuJehova, njengasezinsukwini zasendulo, nanjengaseminyakeni yakudala. Malaki 3:3, 4.
We will bring our considerations of “how long” to a conclusion in the next article.
Sizophetha ukucabangela kwethu ngombuzo othi “kuze kube nini” esihlokweni esilandelayo.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Ovunguza lisesandleni saKhe, futhi Uyolibhula ngokupheleleyo ibala laKhe, abuthele ukolweni waKhe esibayeni.’ Mathewu 3:12. Lesi sasingesinye sezikhathi zokuhlanza. Ngamazwi eqiniso, amakhoba ayehlukaniswa nokolweni. Ngenxa yokuthi babeyize kakhulu futhi bezilungisa ngokwabo ukuba bamukele ukusolwa, bethanda izwe kakhulu ukuba bamukele ukuphila kokuzithoba, abaningi baphenduka basuka kuJesu. Abaningi basenza namanje sona leso senzo. Imiphefumulo iyavivinywa namuhla njengalabo bafundi esinagogeni laseKapernaume yavivinywa. Lapho iqiniso lilethwa ekhaya enhliziyweni, bayabona ukuthi ukuphila kwabo akuhambisani nentando kaNkulunkulu. Bayasibona isidingo soguquko oluphelele kubo uqobo; kodwa abazimisele ukuthwala umsebenzi wokuzidela. Ngakho bayathukuthela lapho izono zabo zembulwa. Bahamba becasukile, njengabafundi abashiya uJesu, bebubula, bethi, ‘Leli zwi linzima; ngubani ongalizwa na?’” The Desire of Ages, 392.