The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.
Amathambo omileyo alele efile emgwaqweni, ezwa “izwi” lalowo omemeza ehlane, enza kanjalo ngoba uMduduzi usefikile, ngokugcwaliseka kwesithembiso sikaJesu sokumthuma. Ekudumazekeni kokuqala kwamaMillerite, amaMillerite aqonda ukuthi ayesesikhathini sokulibala somfanekiso wezintombi.
“The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.
“Abadumazekileyo babona eBhayibhelini ukuthi babesesikhathini sokulibala, nokuthi kwakufanele balindele ngokubekezela ukugcwaliseka kombono. Ubufakazi obufanayo obabaholela ukuba balindele iNkosi yabo ngo-1843, babaholela ukuba bayilindele ngo-1844.” Spiritual Gifts, volume 1, 153.
Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.
Labo abamelelwe ngamaMillerite baphinda isipiliyoni sokudumala kokuqala, futhi lapho bekwenza lokho, kufanele baqonde ukuthi nabo basekuleso sikhathi sokulibala somfanekiso wezintombi. Kungukusebenza koMduduzi kuphela okubavumela ukuba babone leli qiniso. Lokho kuqaphela, okulethwe nguMduduzi, kumelwe yisiprofetho sokuqala uHezekeli ayalwa ukuba asimemezele esigodini samathambo omile, afile.
Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.
Wabuye wathi kimi, Profetha phezu kwala mathambo, uthi kuwo: O nina mathambo omile, zwanini izwi leNkosi. Isho kanje iNkosi uJehova kuwo la mathambo: Bhekani, ngiyakufaka umoya kini, niphile; ngiyakunibeka imisipha, nginikhuphulele inyama, nginimboze ngesikhumba, ngifake umoya kini, niphile; nazi ukuthi ngiyiNkosi. Ngakho ngaprofetha njengalokho engangiyaliwe; kwathi ngisaprofetha, kwaba khona umsindo, bheka, ukuzamazama, amathambo ahlangana, ithambo nethambo lalo. Ngathi sengibhekile, bheka, imisipha nenyama kwakhuphuka phezu kwawo, isikhumba sawamboza ngaphezulu; kodwa kwakungekho moya kuwo. Hezekeli 37:4–8.
The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.
“Umsindo” umelela uMoya oNgcwele. Ngaleso sikhathi izintombi kumelwe ziqaphele ukuthi zikuso isikhathi sokulibala. Iziyalezo zeBhayibheli mayelana nalokho okumelwe kwenziwe yilabo abaphoxekile lapho beqaphela ukuthi bakuso isikhathi sokulibala ziningi kakhulu. UJeremiya ufundisa ukuthi akumelwe neze babuyele “ebandleni labaklolodayo,” okuyilo, emlayezweni oya eFiladelfiya, isinagoge likaSathane. Kumelwe futhi bahlukanise okuyigugu nokuyichilo. Okuyigugu uma kuqhathaniswa nokuyichilo kunencazelo embaxambili.
I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.
Ngafunda mathupha lo mehluko wesiprofetho eminyakeni eyedlule, lapho ngenza ukusetshenziswa kwephupho likaWilliam Miller. Ngachaza ngokunembile amagugu njengamaqiniso ezwi likaNkulunkulu, namagugu mbumbulu njengezimfundiso ezonakele. Emva kwalokho, ngakhonjiswa ukuthi uJames White naye wayenze ukusetshenziswa kwephupho likaWilliam Miller, futhi ekusetshenzisweni kwakhe, wabona amagugu njengabantu bakaNkulunkulu abathembekileyo, namagugu mbumbulu njengalabo abazishoyo ukuthi bangabavuma iqiniso kodwa bengamanga. Lapho ngihlolisisa lokho uJames White ayekufundise ngephupho, ngabona ukuthi sobabili sasineqiniso. Amagugu angamela abathembekileyo bakaNkulunkulu, namagugu omgunyathi, abangathembekanga, kodwa futhi amagugu angamela amaqiniso ezwi likaNkulunkulu, futhi amagugu omgunyathi angamela izimfundiso zamanga. UJames White wasebenzisa iphupho likaMiller emlandweni uJames White ayesephila kuwo ngaleso sikhathi, kodwa mina ngangisondela ephusheni njengomlando wezinsuku zokugcina. Ngokuhlangene, lezi zindlela ezimbili zokusetshenziswa ziveza ukuthi abantu baba yilokho abakukholwayo, futhi uma bekhetha ukubambelela ezimfundisweni eziyiphutha, bayokhukhulelwa baphonswe ngefasitela ngumuntu onebhulashi lokungcola, kanye nezimfundiso asebehlangene nazo. Siyilokho esikudlayo.
When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.
Lapho abadumele bethola ukuthi basesikhathini sokulibala, ngokukaJeremiya kufanele bahlukanise okuyigugu kokuyize.
“How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.
“Kungenzeka kanjani ukuba abantu abalwa nohulumeni kaNkulunkulu babe nobuhlakani abavame ukububonakalisa ngezinye izikhathi? USathane uqobo wafundiswa ezinkantolo zasezulwini, futhi unolwazi lokuhle kanye nokubi. Uxuba okuyigugu nokuyichithakalo, futhi yilokhu okumnika amandla okukhohlisa. Kodwa ngenxa yokuthi uSathane uzembathise izingubo zokukhanya kwasezulwini, ingabe siyakumamukela njengengelosi yokukhanya na? Umlingi unamanxusa akhe, afundiswe ngokwezindlela zakhe, agqugquzelwe ngumoya wakhe, futhi afanelekile emsebenzini wakhe. Ingabe siyakubambisana nawo na? Ingabe siyakwamukela ukusebenza kwamanxusa akhe njengokubalulekile ekuzuzeni imfundo na?” Ministry of Healing, 440.
The precious and vile represents truth and error. It also represents two classes of men.
Okuyigugu nokuyisinengiso kufanekisela iqiniso nephutha. Kuphinde kufanekisele izinhlobo ezimbili zabantu.
“‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.
“‘Nokho isisekelo sikaNkulunkulu simi siqinile, sinalolu phawu, INkosi iyabazi abangabaYo. Futhi, Makusuke ekungalungini wonke obiza igama likaKristu. Kodwa endlini enkulu akukhona izitsha zegolide nezesiliva kuphela, kepha kukhona nezokhuni nezobumba; ezinye ezokuhlonishwa, ezinye ezokungahlonishwa.’ ‘Indlu enkulu’ imele iBandla. EBandleni kuyotholakala ababi kanye nabaligugu. Inetha eliphonswa olwandle liqoqa kokubili okuhle nokubi.” Review and Herald, February 5, 1901.
Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.
UJeremiya wayalwa ukuthi uma ebuyela, kwakudingeka azihlukanise nezintombi eziyiziwula, futhi kwakufanele futhi azihlukanise nezimfundiso eziyiphutha zezintombi eziyiziwula. Abayizinkulungwane eziyikhulu namashumi amane nane yibo abafinyelela ebunyeni obuphelele. UJeremiya umelela umsebenzi okufanele ufezwe yilabo ababizelwe ukubekwa uphawu ngomyalezo wesibili kaHezekeli wemimoya emine, uma beyokuba “ngumlomo” kaNkulunkulu, lapho umbono ukhuluma. Umbono wakhuluma emlandweni wamaMillerite lapho ukwahlulela kufika, futhi ukhuluma emlandweni wabayizinkulungwane eziyikhulu namashumi amane nane lapho isilo somhlaba sikhuluma, nokwahlulela kukamaye wesithathu kufika. Khona-ke labo asebewufeziwe umsebenzi okhonjiswe nguJeremiya bayaphakanyiswa njengabalindi bakaNkulunkulu.
When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.
Lapho iNkosi ithumela uMduduzi ukuba avuse abadumazekileyo ekufeni kwabo, iveza umsebenzi wokuhlanjululwa okufanele bawufeze uma beyoba ngabakhulumeli bayo enkingeni yomthetho weSonto. U-Isaya uyavumelana neseluleko sikaJeremiya.
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. Isaiah 52:7–9.
Yeka kangakanani ezintabeni izinyawo zalowo oletha izindaba ezinhle, omemezela ukuthula; oletha izindaba ezinhle zokuhle, omemezela insindiso; othi kulo iSiyoni, UNkulunkulu wakho uyabusa! Abalindi bakho bayakuphakamisa izwi; ngazwi linye bayakuhlabelela ndawonye, ngokuba bayakubona ubuso nobuso, lapho uJehova ebuyisa iSiyoni. Qhumani ngenjabulo, hlabelelani ndawonye, nina manxiwa aseJerusalema; ngokuba uJehova ududuze abantu bakhe, uhlengile iJerusalema. U-Isaya 52:7–9.
Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”
Labo “abaletha izindaba ezinhle” nabashumayela “ukuthula nensindiso” baphakamisa “amazwi abo kanye kanye,” ngoba “bayakubona ngamehlo ngamanye.”
“A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’
“Ngaboniswa abanye abambalwa njengabahlanganisa ithonya labo nalabo engibashilo, futhi ndawonye benza konke abangakwenza ukuze badonse basuse emzimbeni futhi babangele ukudideka; futhi ithonya labo liletha iqiniso likaNkulunkulu ehlweni elibi. UJesu nezingelosi ezingcwele baletha phezulu futhi bahlanganisa abantu bakaNkulunkulu ekukholweni okukodwa, ukuze bonke babe nomqondo munye nokwahlulela okukodwa. Futhi ngesikhathi belethwa ebunyeni bokukholwa, ukuze babone ngeso linye maqondana namaqiniso anobucayi, abalulekile alesi sikhathi, uSathane usebenza ukuphikisa ukuqhubekela phambili kwabo. UJesu usebenza ngezithunywa zakhe ukuze aqoqe futhi ahlanganise. USathane usebenza ngezithunywa zakhe ukuze ahlakaze futhi ahlukanise. ‘Ngokuba bheka, ngiyakuyala, ngihlungisise indlu yakwa-Israyeli phakathi kwezizwe zonke, njengalokhu kuhlungwa amabele ngesihlungo, nokho akuyikuwa phansi emhlabathini uhlamvu oluncane kakhulu.’”
“God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.
“UNkulunkulu manje uyabavivinya futhi uyabahlola abantu baKhe. Isimilo siyakhiwa. Izingelosi zikalela isisindo senani lokuziphatha, futhi zigcina umlando othembekile wazo zonke izenzo zabantwana babantu. Phakathi kwabantu bakaNkulunkulu abathi bangabaKhe kukhona izinhliziyo ezonakele; kodwa ziyovivinywa futhi zihlolwe. Lowo Nkulunkulu ofunda izinhliziyo zawo wonke umuntu uyoveza obala izinto ezifihlekile zobumnyama lapho ngokuvamile kungasolwa kancane khona, ukuze kususwe izikhubekiso eziye zaphazamisa ukuqhubeka kweqiniso, futhi uNkulunkulu abe nabantu abahlanzekile nabangcwele abazakumemezela izimiso zaKhe nezahlulelo zaKhe.”
“The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.
“UKaputeni wensindiso yethu uhola abantu baKhe isinyathelo ngesinyathelo, ebahlanza futhi ebalungiselela ukuhlwithwa, eshiya ngemuva labo abathambekele ekuzihlukaniseni nomzimba, abangavumi ukuholwa, futhi abanelisekile ngokulunga kwabo siqu. ‘Ngakho-ke uma ukukhanya okukuwe kungubumnyama, bukhulu kangakanani lobo bumnyama!’ Akukho ukukhohliswa okukhulu okungakhohlisa ingqondo yomuntu kunalokho okuholela abantu ekuzinikeleni emoyeni wokuzethemba, bakholwe ukuthi baqondile futhi basekukhanyeni, kuyilapho behoxa kubantu bakaNkulunkulu, futhi ukukhanya kwabo abakuthandayo kungubumnyama.” Testimonies, volume 1, 332, 333.
The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.
Inkulumo ethi “ulethe izindaba ezinhle” iphindwe kabili endimeni ka-Isaya ukuze ikhombe umlando Wokukhala Kwaphakathi Kwamabili, njengoba kwenza namavesi aholela encazelweni ka-Isaya yobunye obufeziwe lapho okuyigugu kwehlukaniswa nokuyichilo.
Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.
Vuka, vuka; gqoka amandla akho, wena Siyoni; gqoka izingubo zakho ezinhle, wena Jerusalema, umuzi ongcwele; ngokuba kusukela manje akusayikungena kuwe ongasokile nongcolileyo. Zithintithe othulini; sukuma, uhlale phansi, wena Jerusalema; zikhulule izibopho zentamo yakho, wena ndodakazi yaseSiyoni eyisithunjwa. U-Isaya 52:1, 2.
Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”
UJeremiya umelela labo abasekudumazekeni kokuqala, abaqaphela ukuthi basesikhathini sokulibala. U-Isaya uyala bona labo bantu ukuba “bavuke, bavuke.” Bayavuka, bese ekugcineni befika esimweni lapho kungabe kusaba khona ongasokile nongcolileyo ebandleni likaNkulunkulu, ngokuba bayobe sebeqedile umsebenzi wokwehlukanisa okuyigugu nokuyize. “INkosi ifuna ibandla layo lihlanzwe, ngaphambi kokuba izahlulelo zayo zehle ngokusobala ngokwengeziwe phezu kwezwe.”
“We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.
“Sisondela ngokushesha ekupheleni komlando waleli zwe. Ukuphela sekusondele kakhulu, kusondele kakhulu kunalokho abaningi abakucabangayo, futhi ngizizwa nginomthwalo wokuncenga abantu bakithi ngesidingo sokufuna iNkosi ngobuqotho obukhulu. Abaningi balele, futhi kungathiwani ukuze bavuswe ebuthongweni babo benyama? INkosi ifuna ibandla layo lihlanzwe, ngaphambi kokuba izahlulelo zayo zehle phezu kwezwe ngokusobala okukhulu kakhulu.”
“‘Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: 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.’
“‘Ngubani ongahlala ngosuku lokufika kwakhe? futhi ngubani oyakuma lapho ebonakala? ngokuba unjengomlilo womncibilikisi, nanjengensipho yabawashisi bezingubo; futhi uyakuhlala njengomncibilikisi nomhlanzi wesiliva; futhi uyakubahlanza amadodana kaLevi, awacwengisise njengegolide nangesiliva, ukuze anikele kuJehova umnikelo ngokulunga.’”
“Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.
“UKristu uyosusa sonke isembatho sokuzishaya isifuba. Akukho kuhlanganiswa kweqiniso nokungamanga okungamkhohlisa. ‘Unjengomlilo womcwengisi,’ ehlukanisa okuyigugu nokuyinhlekelele, udoti wensimbi negolide.
“Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’
“NjengamaLevi, abantu bakaNkulunkulu abakhethiweyo bahlukaniselwe yena umsebenzi wakhe okhethekile. Wonke umKristu weqiniso uthwala izimfanelo zobupristi. Uhlonishwe ngomthwalo ongcwele wokumela emhlabeni isimilo sikaYise waseZulwini. Kumelwe aqaphele kahle amazwi athi, ‘Ngakho-ke manibephelele, njengoba noYihlo osezulwini ephelele.’”
“‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.
“Kodwa kini enilesabayo igama lami iLanga Lokulunga liyakunixhophela liphethe ukuphulukisa emaphikweni alo; niyakuphuma, nikhule njengamathole esibayeni. Niyakubanyathela ababi; ngokuba bayakuba ngumlotha ngaphansi kwezinyawo zenu ngosuku engiyakwenza lokhu ngalo, usho uJehova Sebawoti.”
“‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.
“‘Khumbulani umthetho kaMose inceku yami, engamyala wona eHorebe ngenxa yabo bonke abakwa-Israyeli, kanye nezimiso nezahlulelo. Bhekani, ngiyakuthumela kini u-Eliya umprofethi, ngaphambi kokufika kosuku olukhulu nolwesabekayo lweNkosi; yena uyakuphendulela inhliziyo yawoyise kubantwana, nenhliziyo yabantwana koyise, funa ngize ngilishaye izwe ngesiqalekiso.’” Review and Herald, November 8, 1906.
Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.
Labo ababambelela ezimfundisweni zamanga bayohlukaniswa emlandweni oqala “ngezwi” elimemeza ehlane. Labo abenqaba ukuvumela amandla okudala kaNkulunkulu ukuba aveze isipiliyoni somuntu siqu esingcwelisiwe, bayohlukaniswa “negolide” emlandweni oqala “ngezwi” elimemeza ehlane. Bayohlala bengamaLawodikeya, khona kanye esigabeni lapho iLawodikeya idlulela eFiladelfiya.
The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.
Umsebenzi wokwahlukanisa okuyigugu kokuyichithakalo cishe ungowomthunywa wesivumelwano ngokuphelele, yena oza ngokuzumayo ukuze ahlambulule amadodana kaLevi, kodwa kumele nathi sibambe iqhaza.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Ngakho-ke, bathandekayo bami, njengalokhu nihlale nilalela ngaso sonke isikhathi, kungabi kuphela ekubeni kwami kini, kodwa kakhulu kakhulu manje ekungabini kwami, sebenzelani ukusindiswa kwenu ngokwesaba nangokuthuthumela. Ngokuba nguNkulunkulu osebenza kini kokubili ukuthanda nokwenza ngokwentando yakhe enhle. Yenzani konke ngaphandle kokukhonona nokuphikisana, ukuze nibe ngabangenacala nabangenabuqili, abantwana bakaNkulunkulu abangenakusolwa, phakathi kwesizukulwane esigwegwile nesisontekile, phakathi kwaso nikhanya njengezibani ezweni. KwabaseFilipi 2:12–15.
Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.
UJeremiya wayetshelwa ukuba ahlukanise okuyigugu nokuyize, uma efisa ukuba ngumkhulumeli kaNkulunkulu ekwahluleleni okwakuzayo. Iqiniso lokuthi uJeremiya wayezwa iseluleko sikaNkulunkulu kuye, labonisa ukuthi ubukhona boMduduzi babuvele butholakala uma ekhetha ukuthwala lowo msebenzi.
“The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.
“Umsebenzi wokuzuza insindiso ungowobambiswano, umsebenzi owenziwa ngokuhlanganyela. Kufanele kube khona ukubambisana phakathi kukaNkulunkulu nesoni esiphendukayo. Lokhu kuyadingeka ekwakhekeni kwezimiso eziqondileyo esimilweni. Umuntu kufanele enze imizamo eqotho yokunqoba lokho okumvimba ekufinyeleleni ekupheleleni. Kodwa uncike ngokuphelele kuNkulunkulu ukuze aphumelele. Umzamo womuntu ngokwawo awenele. Ngaphandle kosizo lwamandla obuNkulunkulu awusizi ngalutho. UNkulunkulu uyasebenza, nomuntu uyasebenza. Ukumelana nesilingo kufanele kuvele kumuntu, okumele athole amandla akhe kuNkulunkulu. Ngakolunye uhlangothi kukhona ukuhlakanipha okungapheliyo, ububele, namandla; ngakolunye, ubuthakathaka, isono, nokungabi namandla ngokuphelele.”
“God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.
“UNkulunkulu ufuna ukuba sibe nokuzibusa phezu kwethu ngokwethu. Kodwa angeke asisize ngaphandle kwemvume yethu nokubambisana kwethu. UMoya wobuNkulunkulu usebenza ngamandla nangamakhono umuntu awaphiwe. Ngokwentando yethu siqu, asikwazi ukuvumelanisa izinhloso, nezifiso, nezinkanuko nentando kaNkulunkulu; kodwa uma ‘sizimisele ukuvunyelwa ukuba sizimisele,’ uMsindisi uyokufeza lokhu ngenxa yethu, ‘echitha imicabango, nakho konke okuphakemeyo okuziphakamisayo ngokumelene nokwazi uNkulunkulu, eletha yonke imicabango ekuthunjweni ekulaleleni uKristu.’ 2 Korinte 10:5.” Acts of the Apostles, 482.
The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”
Izinsuku ezintathu nengxenye zesAmbulo isahluko sishumi nanye, lapho amathambo omile efile emgwaqweni, ziyisibonakaliso “sehlane,” futhi “ihlane” limelela “izikhathi eziyisikhombisa” zikaLevitikusi isahluko samashumi amabili nesithupha. Ekupheleni kokuhlakazeka kwalezo zinsuku ezintathu nengxenye, labo ababizelwe ukuba babe phakathi kwezinkulungwane eziyikhulu namashumi amane nane kumelwe “bavuke” futhi “bazithuntuthele uthuli.” UDade White uthi, “INkosi ifisa ukuba ibandla layo lihlanzwe, ngaphambi kokuba izahlulelo zayo zehle ngokugqame ngokwengeziwe phezu komhlaba.”
In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”
Mayelana “nebandla elihlanziwe” ubhekisela enqubweni kaJeremiya yokwahlukanisa esusa “okuyigugu kokuyize.” Uphinde akuxhumanise noMalaki isahluko sesithathu, lapho isithunywa silungisa indlela yeSithunywa sesivumelwano. Isithunywa esilungisa indlela “yizwi elimemeza ehlane” lika-Isaya. ISithunywa sesivumelwano nguKristu, olungiselela ukungena esivumelwaneni nabayikhulu namashumi amane nane ezinkulungwane, aba “njenga” “nabaLevi,” “abahlukaniselwa Yena umsebenzi Wakhe okhethekile.” Ube esebabonakalisa njengabapristi, aphinde acaphune uJesu othi, “Ngakho-ke yibani ngabapheleleyo, njengoba noYihlo osezulwini ephelele.”
There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.
Kukhona inqubo yokuhlanzwa ebonakala ekupheleni kwesikhathi sokulibala, ngoba iNkosi inomsebenzi okhethekile okufanele ufezwe yizinkulungwane eziyikhulu namashumi amane nane, futhi Iyoba nebandla elihlanzekile ngaphambi kokuba “izahlulelo zakhe zehle phezu kwezwe ngokusobala nakakhulu.” Izahlulelo zakhe sezivele zisemhlabeni, kodwa ngesikhathi somthetho weSonto, “izahlulelo zikaNkulunkulu ezibhubhisayo” ziqala ukwehlela phansi.
Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.
Lezo zahlulelo ziyisi“khathi somusa kulabo abangakaze balazi iqiniso.” Kodwa awukho umusa kulezo zahlulelo kulabo abangavumanga ukungena enqubweni edingekayo yokuhlanzwa. “Izahlulelo,” ezi“wela ngokugqame ngokwengeziwe,” zibonisa izahlulelo eziyizibonakaliso. Zimelela uphawu, futhi uMoya oNgcwele usebenzisa isiphithiphithi nokudideka okulethwa yilezo zahlulelo, ukuze aphawule umehluko phakathi kwalabo abagcina “usuku lokuphumula olungamanga” nalabo “abagcina iSabatha leNkosi ngonembeza,” ngoba lena yiyona ndlela kuphela “izwe elingaxwayiswa” ngayo. Izahlulelo eziyizibonakaliso ziyisizinda uMoya oNgcwele asisebenzisayo ukuqondisa abantwana bakaNkulunkulu abaseseBabiloni, ukuba baqaphele ibhanela labayikhulu namashumi amane nane ezinkulungwane.
But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”
Kodwa uDadewethu White akagcini ngokubhekisela kuMalaki isahluko sesithathu; futhi uhlanganisa namavesi okuphetha encwadi kaMalaki isahluko sesine, aphinde futhi abhekisele “ezwini” elalizolungisa indlela yesithunywa sesivumelwano. Lawo mavesi okuphetha awakhulumi ngokulungiselela isithunywa sesivumelwano; akhuluma ngokukhumbula umthetho kaMose, nangokuphendulwa kwezinhliziyo zawobaba ziye kubantwana, nezabantwana ziye koyise. “Izwi” kuqala lilungiselela uKristu, njengesithunywa sesivumelwano, ukuba afike ngokuzumayo ethempelini laKhe futhi ahlanze abantu baKhe abadumele kodwa asebevusiwe, ukuze bafeze umsebenzi wesibonakaliso. Khona-ke uMalaki usukhuluma ngesinye isici somsebenzi “wezwi.”
He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.
“Uyakuguqula inhliziyo yaboyise bayibhekise kubantwana, nenhliziyo yabantwana bayibhekise koyise,” futhi Uyokwenza lo msebenzi maqondana nomthetho owanikezwa eHorebe. U-Eliya, onguye futhi “izwi” lika-Isaya, uyokhomba izono zabantu bakaNkulunkulu. Lokhu kuyingxenye yenqubo yokuhlanzwa. Kukhona incazelo eyodwa kuphela yesono, okuyikweqa umthetho owanikezwa eHorebe. UJohane uMbhapathizi wayengu-Eliya, futhi umsebenzi wakhe wawuhlanganisa yona kanye leyo ngxenye.
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
Ngalezo zinsuku kwafika uJohane uMbhapathizi, eshumayela ehlane laseJudiya, ethi: Phendukani; ngokuba umbuso wezulu ususondele. Ngokuba lo nguyena okwakhulunywa ngaye ngomprofethi u-Isaya, ethi: Izwi lomemezayo ehlane, Lilungiseleni indlela yeNkosi, niqondise izindlela zayo. Lo Johane wayembethe ingubo yoboya bekamela, ebophe ibhande lesikhumba okhalweni lwakhe; ukudla kwakhe kwakuyizinkumbi noju lwasendle. Khona-ke kwaphuma kuye iJerusalema, nalo lonke iJudiya, nalo lonke izwe elingaseJordani; babhapathizwa nguye eJordani, bevuma izono zabo. Kepha lapho ebona abaningi kubaFarisi nabaSadusi beza ekubhapathizweni kwakhe, wathi kubo: Nzalo yezinyoka, ngubani onixwayisile ukuba nibalekele ulaka oluzayo?
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.
Ngakho-ke vezani izithelo ezifanele ukuphenduka; ningacabangi ukusho ngaphakathi kini ukuthi, Sino-Abrahama njengobaba wethu; ngokuba ngithi kini, uNkulunkulu uyakwazi ngalawa matshe ukuvusela u-Abrahama abantwana. Futhi manje izembe selibekiwe empandeni yezihlahla; ngakho-ke zonke izihlahla ezingatheli izithelo ezinhle ziyagawulwa ziphonswe emlilweni. Mina impela nginibhapathiza ngamanzi kube ukuphenduka; kodwa ozayo emva kwami unamandla kunami, engingafanele ukuthwala izicathulo zakhe; yena uzonibhapathiza ngoMoya oNgcwele nangomlilo; umfolo wakhe usesandleni sakhe, futhi uyakuhlambulula ngokupheleleyo isibuya sakhe, aqoqele ukolweni wakhe esibayeni; kodwa amakhoba uyakuwashisa ngomlilo ongacimekiyo. Mathewu 3:1–12.
John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.
uJohane uMbhabhadisi weza “ehlane” lezinsuku ezintathu nengxenye zesAmbulo sikaJohane ishumi nanye, ngokuba bonke abaprofethi bakhuluma kakhulu ngezinsuku zokugcina kunangezinsuku ababephila kuzo. Waletha umlayezo wokuphenduka ezonweni, ngokuba umbuso wezulu wawusondele, njengoba nje iSambulo sikaJesu Kristu sivulwa lapho “isikhathi sesisondele.” UJohane uMbhabhadisi ufanekisa umsebenzi “wezwi,” ngokuba ngokukaJesu, wayebuye abe ngu-Eliya owayezakuza.
For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.
Ngokuba bonke abaprofethi nomthetho baprofetha kwaze kwaba nguJohane. Futhi uma nithanda ukulwamukela, lo ungu-Eliya, owayezakuza. Onendlebe zokuzwa, makezwe. Mathewu 11:13–15.
Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.
UJesu ubonisa ukuthi ubuwena bukaJohane uMbhapathizi besiprofetho babuyisivivinyo. Ukusho lokhu ngokuqondile, “uma nivuma ukukwamukela”. Khona-ke uJesu ukhuthaza abafundi baKhe ukuba bakwamukele ngokuthi, “Onendlebe zokuzwa, makezwe.” Akezwe ini? Akezwe ukuthi lingubani izwi eliza ehlane lokugcina leBhayibheli, lilungisele indlela yesithunywa sesivumelwano ukuba silungisele abayizinkulungwane eziyikhulu namashumi amane nane ukuba benze umsebenzi okhethekile ngesikhathi sezahlulelo eziyizibonakaliso zikaNkulunkulu.
John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.
UJohane wayembethe “ingubo yoboya bekamela, enebhande lesikhumba okhalweni lwakhe; ukudla kwakhe kwakuyizinkumbi noju lwasendle.” “Ukudla” kwakhe kwakuyisigijimi se-Islam, ngoba igama elithi “izinkumbi” limelela i-Islam, kanti uju luyizwi likaNkulunkulu, elalilimnandi emlonyeni wakhe. Isigijimi esimnandi ayesidlile sasimayelana “nembongolo” yasendle yase-Arabiya, lona kanye uphawu lokuqala lwe-Islam emiBhalweni. Isigijimi esimnandi sembongolo yasendle yase-Arabiya ye-Islam, nayo emelwe “yizinkumbi,” sasilukwe futhi engutsheni yakhe, ngoba amakamela nawo angolunye uphawu lwe-Islam. Akusikho ukuphendukezela igama elithi “izinkumbi” ukulisebenzisa njengophawu lwe-Islam, noma ngabe ukudla uJohane akudla kwakubhekisela esihlahleni sezinkumbi, hhayi ezinambuzaneni. Igama elithi “izinkumbi” liwuphawu lwe-Islam, futhi uJohane wayengameleli ukudliwa kwanoma yiluphi ukudla okubonakalayo; ukudla kwakhe kwakuwuphawu lwesigijimi sesiprofetho ayesidlile.
His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.
Ibhande lakhe kwakuyisiprofetho esimelelwe kuHabakuki. Leso siprofetho sihlanganisa ndawonye ukudumala kokuqala, isikhathi sokulibala kwezintombi, kanye nezisekelo zobu-Adventisti njengoba zimelelwe emashadini angcwele. UHabakuki wayeyibhande lesiprofetho elabopha lawo maqiniso onke ndawonye.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.
Ngokuba umbono useselekelelwe isikhathi esimisiwe, kodwa ekugcineni uyakukhuluma, ungabi ngamanga; noma ubambezeleka, ulindele; ngokuba uyakufika impela, awuyikubambezeleka. Bheka, umphefumulo wakhe ophakanyisiwe awuqondile ngaphakathi kwakhe; kodwa olungileyo uyakuphila ngokukholwa kwakhe. Habakuki 2:3, 4.
The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.
Umyalezo wesiprofetho owabopha ndawonye njengebhande imiyalezo eyakha isixwayiso “sezwi,” ungumfanekiso wezintombi maqondana nombono owabambelela, kodwa owawuyokhuluma. Umbono Wokukhala Kwamaphakathi Nobusuku uveza umehluko phakathi kwabadelelekayo, “abamphefumulo yabo iphakanyisiwe,” nabayigugu, abalungisiswa ngokholo. Ukulunga ngokholo kuyibhande elaligqokwa “yizwi.”
And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.
Ukulunga kuyakuba yibhande lezinkalo zakhe, nokuthembeka kube yibhande lezinqe zakhe. Isaya 11:5.
When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.
Lapho “izwi lomemezayo ehlane” lokudumala lifika, ngemva kokudumala kwango-July 18, 2020, umlayezo wakhe wawuwona lowo mlayezo ofanayo owawuyikho kusukela ngo-September 11, 2001. Lowo mlayezo ovela ku-Eliya ozayo, uya kulawo mathambo omile afileyo, alindile futhi edumele, uthi i-Islam “iyizahlulelo eziyizibonakaliso,” ezinikeza isizinda sokuba abanye abantwana bakaNkulunkulu abaseBabiloni bafunde ukulunga.
The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.
Indlela yabalungileyo iqondile; wena oqonde kakhulu ulinganisa indlela yabalungileyo. Yebo, endleleni yezahlulelo zakho, Jehova, sikulindele; ukufisa komphefumulo wethu kusegameni lakho, nasekukhunjulweni kwakho. Ngomphefumulo wami ngikufisile ebusuku; yebo, ngomoya wami ongaphakathi kimi ngiyakukufuna ekuseni kakhulu; ngokuba lapho izahlulelo zakho zisemhlabeni, abakhileyo bezwe bayakufunda ukulunga. Isaya 26:7–9.
John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.
UJohane uMbhapathizi, owayengu-Eliya owayezakuza, uyilo “izwi” “ehlane” lezinsuku ezintathu nesigamu zesAmbulo isahluko seshumi nanye. Umsebenzi wakhe uhlanganisa ukukhomba isizukulwane sesine nesokugcina se-Adventism, imiphefumulo yaso ephakanyisiwe nethembele efeni likamoya lawoyise, kodwa ezwa ukuthi ulaka lukaNkulunkulu seluzakuza. Bayisizukulwane sesine, ngoba sebebonakaliseke ngokuphelele baba yisizukulwane esiphambene ngokuphelele noKristu. Bayisizukulwane sezinyoka, kodwa basakhomba kuyise u-Abrahama, baphikise ngokuthi empeleni bayisizukulwane seWundlu. Isizukulwane seWundlu siyisizukulwane esikhethiweyo sikaPetru; yibo abalandela iWundlu nomaphi lapho liya khona.
John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.
Ngokusobala uJohane wabeka obala izono zalabo abeza ukuzolalela umlayezo wakhe, ngokuba baphenduka futhi babhapathizwa. Wabatshela futhi ukuthi kukhona Omunye ozolandela emva kwakhe, oyakuhlanza ngokuphelele isibuya sakhe. LowoMuntu uyisithunywa sesivumelwano, ungu“muntu webhulashi lothuli” okhukhula izinhlamvu zemali zomgunyathi namatshe ayigugu omgunyathi azikhiphe ngefasitela, abuyisele amatshe ayigugu okuqala, ase ekhanya ngokuphindwe kayishumi kunalokho ayekukhanya ngakho ngesikhathi uWilliam Miller eqondiswa yizingelosi emsebenzini wokuhlanganisa amatshe ayigugu okuqala enhlanganweni yengelosi yokuqala.
John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.
UJohane uMbhapathizi wayeqondile ekugxekeni kwakhe ukuzethemba komAdventisti waseLawodisiya kuyise u-Abrahama, ngokuba u-Eliya ozayo wayezophendulela izinhliziyo zaboyise kubantwana, nezezingane kuboyise. Isimiso sokusetshenziswa kweBhayibheli kwesokuqala nokokugcina simelwe kulowo msebenzi, kodwa futhi kunjalo nekhambi lalabo abazithola besesimweni sokuhlakazeka, besezweni lezitha, befile ehlane. Kumelwe baqaphele izono zabo, nezono zaboyise, baphenduke. Ngokuhambisana nokuqaphela izono zabo nezono zaboyise, kumelwe futhi bavume ukuthi babengakahambi neNkosi ngesikhathi sehlane sezinsuku ezintathu nengxenye. Ngaphezu kwalokho, kumelwe bavume ukuthi uNkulunkulu wayengahambi nabo phakathi nalowo mlando.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Labo abaseleyo phakathi kwenu bayakuncibilika ngenxa yobubi babo emazweni ezitha zenu; futhi nangenxa yobubi bobaba babo bayakuncibilika kanye nabo. Uma bevuma ububi babo, nobubi bobaba babo, kanye nesiphambeko sabo abasona ngaso kimi, nokuthi futhi bahambe ngokuphambana nami; nokuthi nami ngihambe ngokuphambana nabo, ngabangenisa ezweni lezitha zabo; uma-ke izinhliziyo zabo ezingasokile zithotshiswa, bese bemukela isijeziso sobubi babo: lapho-ke ngiyakukhumbula isivumelwano sami noJakobe, nesivumelwano sami no-Isaka, nesivumelwano sami no-Abrahama ngiyasikhumbula; futhi ngiyakulikhumbula izwe. Levitikusi 26:39–42.
The curse was because they didn’t remember the sabbaths of the land.
Isiqalekiso sasingenxa yokuthi babengawakhumbuli amasabatha ezwe.
John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.
UJohane uMbhapathizi, owayengu-Eliya owayezakuza, wayemelela ngokwesifaniso “izwi” ehlane lezinsuku ezintathu nengxenye zesAmbulo ishumi nanye. Wayeyakuqondisa amathambo omile afileyo ukuba “akhumbule” umthetho kaMose eHorebe; futhi uma enza njalo, khona-ke isithunywa sesivumelwano sasiyaku“khumbula” isivumelwano sawoyise. Kodwa kuphela uma evuma izono zawo, izono zawoyise, futhi okuthoba kakhulu ngokwengeziwe, kwakufanele aqonde ngokucacile iziphambeko “aphambuka ngazo” kuNkulunkulu.
They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.
Kwakuyodingeka futhi ukuba bavume ukuthi babehambe “ngokuphambene” noNkulunkulu, nokuthi uNkulunkulu ubehamba “ngokuphambene” nabo.
They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.
Kwakuyodingeka futhi baqaphele ukuthi babeyilawo mathambo afileyo omile asemgwaqweni wesAmbulo 11, ngokuba kwakufanele bavume ukuthi uNkulunkulu wayebalethe ezweni lesitha, kanti izwe lesitha lingukufa.
According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”
NgokukaJohane uMbhapathizi, kwakuyodingeka futhi baphendule umbuzo wokuthi ngubani “izwi” elimemeza “ehlane,” ngoba uJohane wabuza wathi, “Ngubani onixwayisileyo ukuba nibalekele ulaka oluzayo na?”
We will continue these subjects in the next article.
Sizoqhubeka nalezi zihloko esihlokweni esilandelayo.
“The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.
“Inkonzi kaNkulunkulu iyalaywa: ‘Memeza ngezwi elikhulu, ungagodli, phakamisa izwi lakho njengecilongo, ubonise abantu Bami isiphambeko sabo, nendlu kaJakobe izono zayo.’ INkosi ithi ngalaba bantu: ‘Bangifuna imihla ngemihla, futhi bayakuthokozela ukwazi izindlela Zami, njengesizwe esenza ukulunga.’ Nansi abantu abazikhohlisayo, abazibona belungile, abazenelisayo bona uqobo, futhi inkonzi iyalaywa ukuba imemeze ngezwi elikhulu futhi ibabonise iziphambeko zabo. Kuzo zonke izikhathi lo msebenzi wenzelwe abantu bakaNkulunkulu, futhi manje uyadingeka kakhulu kunanini ngaphambili.” Testimonies, volume 5, 299.