“So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.

“Ngakho-ke ekuphenyeni insimu nasekumbeni sifuna amagugu ayigugu eqiniso, kubonakala ingcebo efihliweyo. Singalindele sifumana insimbi eyigugu okumelwe iqoqwe futhi igcinwe njengengcebo. Futhi lolu phenyo kumelwe luqhubeke. Kuze kube manje ingxenye enkulu yengcebo etholakele ibisondelene nomhlaba, futhi itholakale kalula. Lapho uphenyo luqhutshwa ngendlela efanele, kwenziwa yonke imizamo yokulondoloza ukuqonda okumsulwa nenhliziyo emsulwa. Lapho ingqondo igcinwa ivulekile futhi ihlale iphenya insimu yesambulo, siyakuthola ukunqwabelana okucebile kweqiniso.

“Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .

“Amaqiniso amadala ayokwambulwa ngezimo ezintsha, futhi kuyovela amaqiniso abe enganakwa ekuphenyweni. Amaqiniso amakhulu afihlwe ngaphansi kobugovu benkohliso, kodwa ayotholwa ngumfuni okhuthele. Ngesikhathi ethola futhi evula indlu yengcebo yamagugu ayigugu eqiniso, akukhona ukuphanga; ngokuba bonke abawazisayo la magugu bangaba nawo, khona-ke nabo banendlu yengcebo abangayivulela abanye. Lowo odlulisela kwabanye akaziphuci ingcebo; ngokuba njengoba eyihlola ukuze ayethule ngendlela ezodonsa abanye, uthola amagugu amasha....”

“Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.

“Labo abama phambi kwabantu njengabafundisi beqiniso kufanele babhekane nezihloko ezinkulu. Akufanele bachithe isikhathi esiyigugu bekhuluma ngezinto ezingelutho. Mabafunde iZwi, futhi bashumayele iZwi. Malibe iZwi ezandleni zabo njengenkemba ebukhali, esika nhlangothi zombili. Malifakaze amaqiniso esikhathi esedlule, futhi liveze lokho okuyakuba khona esikhathini esizayo.

“Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.

“Ukukhanya okwandisiwe kuyokhanya phezu kwawo wonke amaqiniso amakhulu esiprofetho, futhi ayobonakala emusha futhi ecwebezelayo, ngoba imisebe ekhanyayo yeLanga Lokulunga iyokhanyisa konke.” Manuscript Releases, ivolumu 1, 37–40.

I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.

Ngiyakholwa ukuthi manje sengibeke izifaniso ezanele ezingokwesiprofetho ngezihloko ezedlule ukuze sibe nesisekelo esihle sokubhekisela kuso njengoba siqala ukuqhubekela encwadini yesAmbulo. Uma nifunda lezi zihloko ku-inthanethi, ngithemba ukuthi niyaqonda ukuthi lezi zihloko zilandelana ngokohlelo lwezinsuku ezashicilelwa ngazo. Ngiyaqonda ukuthi bakhona abalandela lezi zihloko asebejwayelene nengxenye enkulu yalokho engabelana ngakho, futhi kubo nginikeza ukuxolisa kwami ngakho konke ukuphindaphinda. Bengizama ukunikeza ukwesekwa okwanele kweBhayibheli emaqinisweni esiwaphathayo, ukuze umuntu omusha ezimisweni ezisetshenziswa yi-Future for America aqonde futhi aqhubeke ebambisene nokuqukethwe, nakuba engase angabi nokujwayelana nale miqondo abaningi bethu asebenakho kakade.

There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.

Kukhona amaqiniso athile anamandla kakhulu, engangingakaze ngiwaqaphele kwaze kwaba muva nje, avuliwe encwadini yeSambulo. Bengingamane ngiwabeke lawo maqiniso obala emphakathini ngaphandle kokuzama kuqala ukwakha isisekelo sokuwasekela ngokwesiprofetho ngaphambi kokuwabelana, kodwa la maqiniso masha kakhulu futhi anzima kakhulu kangangokuthi angizange ngizimisele ukwabelana ngawo ngaphandle kwesisekelo engingawabeka kuso la maqiniso, engikholwa ukuthi amelwe njengokwethululwa kwezimpawu zeSambulo okwenzeka ngaphambi nje kokuba umnyango womusa uvalwe.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Wasesethi kimi: Ungawavali amazwi esiprofetho sale ncwadi, ngokuba isikhathi sesisondele. Ongalungile makenze ukungalungi kwakhe futhi; nongcolileyo makahlale engcolile futhi; nolungileyo makahlale elungile futhi; nongcwele makahlale engcwele futhi. IsAmbulo 22:10, 11.

Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.

UJesu wabeka isimiso mayelana nokufundisa iqiniso, engikholwa ukuthi siyasebenza lapha. Lesi simiso sibekwe ngaphakathi kokuchazwa komsebenzi kaMoya oNgcwele.

And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.

Futhi lapho esefikile, uyakuyala izwe ngesono, nangokulunga, nangokwahlulela: ngesono, ngokuba bengakholwa yimi; ngokulunga, ngokuba ngiya kuBaba, anisangiboni futhi; ngokwahlulela, ngokuba umbusi waleli zwe usehlulelwe. Ngisenezinto eziningi zokunikhuluma zona, kodwa aninakukuthwala manje. Kodwa lapho efikile yena, uMoya weqiniso, uyonihola kukho konke iqiniso; ngokuba akayikukhuluma ngokwakhe; kodwa lokho ayakukuzwa, lokho uyakukukhuluma; futhi uyakunibonisa izinto ezizayo. Yena uyakungidumisa; ngokuba uyakwamukela kokungokwami, akunibonise khona. Johane 16:8–16.

When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.

Ngenkathi uKristu ethi, “Ngisekuningi engisazokusho kini, kodwa anisakwazi ukukuthwala manje,” lokhu kuqinisa ukuqiniseka kwami ukuthi manje kukhona okuningi okumele kwabiwe, kodwa kufanele kuqale kube khona isisekelo esinengqondo sokwakhelwa phezu kwaso lawo maqiniso. Lokho sekushiwo, amavesi angaphambili abonakalisa imilayezo yezingelosi ezintathu njengemelwe nguMoya oNgcwele ekusoleni “izwe ngesono, nangokulunga, nangokwahlulela.” Leyo milayezo emithathu ingumyalezo wokugcina wesixwayiso, ngakho-ke lesi siqephu esichaza umsebenzi kaMoya oNgcwele singubufakazi obubalulekile, ngoba sigcizelela ukuthi umyalezo uqondwa kancane kancane, futhi uqondwa kuphela yilabo abanamafutha kaMoya oNgcwele. UJohane, encwadini yeSambulo, umelela lona kanye lelo qiniso lapho eveza ukuthi ungumAdventisti woSuku lwesiKhombisa okhonza ngeSabatha ekupheleni kwezwe.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

NgangikuMoya ngosuku lweNkosi, ngase ngizwa emva kwami izwi elikhulu, njengelophondo. IsAmbulo 1:10.

Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.

Ama-Adventist oSuku lwesiKhombisa ekupheleni kwezwe ayoqonda umlayezo ovuliwe kuSambulo ayokwenza lokho ngoba “ekuMoya.” Esimongweni somfanekiso esitsheliwe ukuthi “sifanekisa okuhlangenwe nakho kwabantu bama-Adventist,” uJohane uyintombi ehlakaniphileyo, ngokuba unamafutha oMoya. Umele izintombi ezihlakaniphileyo ekupheleni kwezwe, ezizwa izwi elikhulu “ngemuva” kwazo. “Izwi elivela ngemuva” kwakhe lingu-Alfa no-Omega, njengoba kukhonjisiwe evesini elilandelayo ngokushesha, futhi lelo zwi limazisa ukuba abuyele ezindleleni zasendulo ahambe kuzo.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

Isho kanje iNkosi, ithi: Manini ezindleleni, nibheke, nibuze ngezindlela zasendulo, nithi, Iphi indlela enhle na? Nihambe ngayo, khona niyakufumana ukuphumula kwemiphefumulo yenu. Kodwa bathi bona: Asiyikuhamba ngayo. Jeremiya 6:16.

The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.

“Ukuphumula” uJeremiya akhuluma ngakho kuwukuthululwa kukaMoya oNgcwele ngesikhathi semvula yokugcina. Evesini elilandelayo uJeremiya unikeza umfanekiso wesibili wezintombi eziyiziwula ezinqaba ukubuyela ezisekelweni zobu-Adventist (izindlela zasendulo) nokuhamba kuzo.

Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

Futhi ngamisa abalindi phezu kwenu, ngithi: Lalelani umsindo wecilongo. Kodwa bathi: Asiyikulalela. Jeremiya 6:17.

When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.

Lapho uJohane ezwa izwi elingemuva kwakhe limqondisa ezindleleni zasendulo noma ezisekelweni zobu-Adventist, izwi alizwayo linjengecilongo. Lelo zwi lidluliswa “ngabalindi” uNkulunkulu abababeka phezu kobu-Adventist. UBaba uMiller wayengumqaphi owakhala icilongo lesixwayiso ekuqaleni kobu-Adventist ngesikhathi kumenyezelwa umlayezo wengelosi yokuqala owawumemezela ukuvulwa kokwahlulela. Kodwa uJohane umelela ngokukhethekile labo abamemezela umlayezo wengelosi yesithathu omemezela ukuvalwa kokwahlulela. Umelela labo ababuyela ezisekelweni uNkulunkulu azimisa ngomsebenzi kaMiller.

We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”

Sibonisile ngokuphindaphindiwe eminyakeni edlule, (futhi lokhu kungatholakala kumaThebula kaHabakuki), ukuthi umyalezo wengelosi yokuqala othi “yesabani uNkulunkulu” ungowokulahla isono, nokuthi umyalezo wengelosi yesibili yilapho ukulunga kubonakaliswa khona, kanti owesithathu ukhomba ukwahlulela. Lezi yizinyathelo ezintathu zezingelosi ezintathu futhi futhi ziyizinyathelo ezintathu zomsebenzi kaMoya oNgcwele. Lezo zinyathelo ezintathu zibuye zimelelwe izinhlamvu ezintathu zesiHebheru ezakha igama lesiHebheru elihunyushwa ngokuthi “iqiniso.” Endimeni kaJohane isahluko seshumi nesithupha, uJesu ukhuluma ngomsebenzi kaMoya oNgcwele ekuqondiseni abantu bakaNkulunkulu ukuba bangene “kulo lonke iqiniso,” ngesikhathi esifanayo ebakhombisa “izinto ezizayo.” Nokho uJesu uthi “ngisenokuningi engingakusho kini, kodwa aninakukuthwala manje.”

I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.

Ngiyethemba ukuthi nikuqondile okuthile ngokubaluleka kwegama lesiHeberu elihunyushwe ngokuthi “iqiniso.” Ngoba sisanda kuqala ukusebenzisa lolo phawu esifundweni sethu. Evesini ezintathu zokuqala zesAmbulo sokuqala, inqubo yokuxhumana phakathi kukaNkulunkulu nomuntu iyakhonjwa. Ikhonjwa ngisho nangaphambi kokuba isAmbulo sihlonze isimo sobuNkulunkulu esiyizingxenye ezintathu. Ithola ufakazi wesibili emavesini okugcina esAmbulo, futhi ngokwenza kanjalo, ngokusekelwa ekusebenziseni “umugqa phezu komugqa,” ikhiqiza ukukhanya okwengeziwe.

Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.

Khona-ke lapho sengeza uGenesise 1:1–2:3, sithola ubufakazi besithathu kanye nomunye umugqa wesiprofetho esingawubeka phezu kwemigqa emibili eyedlule ekuqaleni nasekupheleni kweSambulo.

Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.

Khona-ke sengeza isithembiso sokugcina eTestamenteni Elidala esikhomba u-Eliya ozayo, bese siba nemigqa emine yesiprofetho.

Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.

Khona-ke sengeza isahluko sokuqala seTestamente Elisha, bese sesiba nemigqa emihlanu okufanele siyihlanganise ukuze sibeke ndawonye umyalezo wokugcina otholakala eBhayibhelini lapho sisebenzisa isimiso sika-Alfa no-Omega kuyo yonke imigqa. Uma besingaqedela leyo migqa emihlanu esesiyibonile kakade, ngokusebenzisa leso simiso kuzo zonke lezo migqa emihlanu, khona-ke kufanele silindele ukubona ukuphela kukaMathewu nokuphela kukaJohane kufakaza ulwazi olufanayo nalolo olutholakala kuyo yonke imigqa emihlanu yesiprofetho ethi “owokuqala nowokugcina” esiyicabangayo.

The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.

Umlayezo ovulwa izimpawu zawo usekelwe encwadini yesAmbulo, ngakho-ke uyona ndawo yokubhekisela kuyo eminye imigqa, kuvumelana nokusazisa kukaDade White ukuthi “zonke izincwadi zeBhayibheli zihlangana futhi ziphelele esAmbulweni.” Umlayezo wamavesi amathathu okuqala encwadi yesAmbulo uveza inqubo uNkulunkulu ayisebenzisayo ukudlulisa izwi laKhe kuJohane ukuba alibhale phansi alithumele emabandleni. Incwadi yokuqala yeTestamente Elisha, njengoba sekuphawuliwe kakade, ibeka uhlu lozalo lukaJesu Kristu futhi iqala ngephuzu elifundisayo kakhulu.

The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.

Incwadi yokuzalwa kukaJesu Kristu, indodana kaDavide, indodana ka-Abrahama. Mathewu 1:1.

Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?

UJesu waqeda ukuxhumana kwakhe okuqondile namaJuda ayempikiswana ngokuwathulisa ngesihloko esithi “indodana kaDavide,” isihloko esasingenakuqondwa amaJuda ngaphandle kokuba ayeyiqondile imfundiso yeBhayibheli yokokuqala nokuphela. Awazange ayiqonde, futhi iningi lama-Adventist aliyiqondi. Noma ubani ofisa ukuphikisa isimiso sokuthi umlando uyaziphinda ukhombisa ukuthi akaqondi ukuthi u-Israyeli wasendulo ufanekisela u-Israyeli wanamuhla, futhi ukungafuni kwabo ukukholwa leso simiso kungukungafuni okufanayo ncamashi okwaba khona ekupheleni kuka-Israyeli wasendulo ukuqonda sona leso simiso. UJesu wamela leso simiso empicabadaleni yakhe yokugcina kumaJuda ngokuwakhomba empicabadaleni yokuthi iNkosi kaDavide yayingaba kanjani futhi ibe yindodana kaDavide?

John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.

Isahluko sokuqala sikaJohane sibonisa ukuthi ekuqaleni iZwi lalikuNkulunkulu, futhi iZwi linguNkulunkulu, futhi iZwi ladala zonke izinto. Lokhu, kambe, kuyahambisana neminye imigqa esibhekisela kuyo. Futhi uma sesicabangela amazwi okugcina eVangelini likaJohane, sibona uPetru, ngemva kokuzwa uJesu echaza indlela ayeyokufa ngayo, ebuza uJesu ukuthi kwakuyokwenzekani kumphostoli uJohane.

Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.

UPetru embona, wathi kuJesu: Nkosi, pho lo muntu uyokwenzenjani na? UJesu wathi kuye: Uma ngithanda ukuba ahlale ngize ngifike, kuyini lokho kuwe na? Ngilandele wena. Khona-ke le nkulumo yasakazeka phakathi kwabazalwane, yokuthi lowomfundi wayengeke afe; nokho uJesu akashongo kuye ukuthi wayengeke afe, kodwa wathi: Uma ngithanda ukuba ahlale ngize ngifike, kuyini lokho kuwe na? Lowo ungumfundi ofakaza ngalezi zinto nowabhala lezi zinto; futhi siyazi ukuthi ubufakazi bakhe buyiqiniso. Kukhona nezinye izinto eziningi uJesu azenza, okuthi, uma bezingalotshwa zonke ngamunye ngamunye, ngicabanga ukuthi nezwe uqobo lwalungeke lukwazi ukuqukatha izincwadi ebeziyolotshwa. Amen. Johane 21:21–25.

Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.

UPetru wayefuna ukwazi ukuthi uJohane wayezofa kanjani, noma nokuthi uJohane wayezofa yini. Impendulo iphindwa kabili kulesi siqephu lapho uJesu eyisho, kwase kuba uJohane ephinda ethi, “Uma ngithanda ukuba yena [uJohane] ahlale ngize ngize, kuyini lokho kuwe na?” UJohane waphila kwaze kwaba seKufikeni Kwesibili kukaJesu.

You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.

Ungalibona noma ulizwe kuphela lelo “qiniso” uma ukholelwa ekuphindaphindekeni komlando, futhi futhi ekutheni lowo mlando ozophindwa wenza kanjalo ekupheleni komhlaba. Ukuphela komhlaba yilapho uJohane ayekhona khona lapho ebhala incwadi yeSambulo. Incwadi yokugcina evangelini likaJohane iyavumelana neminye imigqa yokuqala neyokuphela, ngokuba ibeka uJohane emlandweni wezenzakalo eziholela ekuFikeni Kwesibili, lapho yena, emele labo abamemezela umlayezo wokugcina wesixwayiso, ethumela lowo mlayezo emabandleni.

“In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.

“Ezinsukwini zamaKristu okuqala, uKristu wafika okwesibili. Ukuza Kwakhe kokuqala kwakuseBhetlehema, lapho afika khona esewusana. Ukuza Kwakhe kwesibili kwakusesiqhingini sasePhatimosi, lapho aziveza khona enkazimulweni kuJohane umambuli, owathi ‘waquleka ezinyaweni zaKhe kwangathi ufile’ lapho embona. Kodwa uKristu wamqinisa ukuba akwazi ukubekezelela lowo mbono, wayesemnika umlayezo wokuba awubhalele amabandla ase-Asiya, amagama awo achaza izimfanelo zalo lonke ibandla.

“The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.

“Ukukhanya uKristu akwembulela inceku yaKhe, umprofethi, kungokwethu. Esambulweni saKhe kunikezwa imiyalezo yezingelosi ezintathu, kanye nencazelo yengelosi eyayizokwehla ivela ezulwini ngamandla amakhulu, ikhanyisela umhlaba ngenkazimulo yayo. Kuso kukhona izixwayiso ngobubi obuyoba khona ezinsukwini zokugcina, kanye nangesibonakaliso sesilo. Akufanele nje kuphela ukuba sifunde futhi siqonde lo myalezo, kodwa futhi siwumemezele ezweni ngezwi elingenakho ukungaqondakali. Ngokwethula lezi zinto ezambulelwa uJohane, siyokwazi ukuvusa abantu.” Manuscript Releases, volume 19, 41.

The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?

Ukuphela kwevangeli likaJohane kukhomba inqubo yokudluliswa kwesambulo njengasezindimeni ezintathu zokuqala zeSambulo, ngokubeka uJohane ngokwesiprofetho emlandweni wokuBuya Kwesibili. Ngaleyo ndlela kusebenzisa “ukuza kwesibili” kokuqala kukaJesu (iPhatmose) ukubonisa “ukuza kwesibili” Kwakhe kokugcina. Lokhu kuhlangana ngokuphelele neminye imigqa esiyicabangayo, ngokuba kumele uJohane ekugcineni komhlaba, esePhatmose lapho amukela khona iSambulo sikaJesu Kristu. Kuthiwani ngokuphela kwencwadi kaMathewu?

Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.

Khona-ke abafundi abayishumi nanye baya eGalile, entabeni uJesu ayebamisile kuyo. Kwathi sebembonile, bamkhuleka; kepha abanye bangabaza. UJesu wasondela, wakhuluma kubo, wathi: Nginikwe lonke igunya ezulwini nasemhlabeni. Ngakho-ke hambani, nenze izizwe zonke abafundi, nibabhapathize egameni likaYise, neleNdodana, nelikaMoya oNgcwele; nibafundise ukugcina konke enginiyale ngakho; bhekani, mina nginani njalo, kuze kube sekupheleni kwezwe. Ameni. Mathewu 28:16–20.

In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.

Kule ndima wonke amandla anikezwa uJesu, futhi lokhu, ngokusobala, kungaba ngamandla akhe okudala. Bese enikeza umyalo wokubhapathiza egameni likaYise, neleNdodana, kanye noMoya oNgcwele owawuhambahamba phezu kwamanzi kuGenesise 1, kanye nemimoya eyisikhombisa ephambi kwesihlalo sobukhosi sikaNkulunkulu. Le ndima iveza ukuthi amaKristu kufanele aqaphele abantu abathathu bobuthathu basezulwini njengezinhlangano ezintathu ezehlukene. Ukuphetha kukaMathewu kunezela emigqeni njengoba kwenza nezinye eziyisithupha.

“Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.

“UKristu wenze ubhapathizo lwaba uphawu lokungena embusweni waKhe wokomoya. Ukwenze lokhu kwaba yisimo esiqondile okufanele bonke bahambisane naso abafisa ukwamukelwa njengabangaphansi kwegunya likaYise, neleNdodana, nelikaMoya oNgcwele. Ngaphambi kokuba umuntu athole ikhaya ebandleni, ngaphambi kokuwela umnyango wombuso kaNkulunkulu wokomoya, kufanele amukele uphawu lwegama lobuNkulunkulu, ‘UJehova ukulunga kwethu.’ Jeremiya 23:6.

“Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.

“Umbhabhadiso uwukulahlwa kwezwe okunesizotha esikhulu kakhulu. Labo abhabhadiswayo egameni eliphindwe kathathu likaYise, neleNdodana, nelikaMoya oNgcwele, kuleso sango uqobo sokungena kwabo ekuphileni kwabo kobuKristu bamemezela obala ukuthi bayilahlile inkonzo kaSathane, futhi sebeyizitho zomndeni wasebukhosini, abantwana beNkosi yasezulwini. Balalelile umyalo othi, ‘Phumani phakathi kwabo, nahlukane, … ningathinti into engcolileyo.’ Futhi kubo kugcwaliseka isithembiso esithi, ‘Ngiyonamukela, ngibe nguYihlo kini, nani nibe ngamadodana namadodakazi aMi, isho iNkosi uSomandla.’ 2 Korinte 6:17, 18.”

“As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.

“Njengoba amaKristu ezithoba emkhosini onzima wobhapathizo, Yena ubhalisa isifungo abasenzayo sokuba qotho kuYe. Lesi sifungo siyisifungo sabo sokwethembeka. Babhapathizwa egameni likaYise neleNdodana nelikaMoya oNgcwele. Ngalokho bahlanganiswa namandla amathathu amakhulu ezulu. Bayazibophezela ukulahla izwe nokugcina imithetho yombuso kaNkulunkulu. Kusukela lapho kufanele bahambe ebuntwini obusha bokuphila. Abasafanele ukulandela amasiko abantu. Abasafanele ukulandela izindlela zokungathembeki. Kufanele balalele izimiso zombuso wezulu. Kufanele bafune udumo lukaNkulunkulu. Uma beyokuba qotho esifungweni sabo, bayonikezwa umusa namandla ayobenza bakwazi ukugcwalisa konke ukulunga. ‘Kepha bonke abamamukelayo, wabapha amandla okuba babe ngabantwana bakaNkulunkulu, labo abakholwa egameni lakhe.’” Evangelism, 307.

Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.

UJesu ufanekisa ukuphela ngesiqalo eZwini laKhe, ngokuba unguLizwi, futhi ungu-Alfa no-Omega.

Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?

Ukuhlanganisa le migqa eyisikhombisa kwakha isithombe esinemininingwane eminingi kakhulu ngenqubo yokuxhumana phakathi kukaNkulunkulu nomuntu, kuyilapho amanye amaqiniso amaningi abalulekile nabucayi ebekwa phambili futhi eqiniswa ngabanye ofakazi “bemigqa”. “Imigqa” eyisikhombisa yesiprofetho emele u-Alfa no-Omega. Kodwa kuthiwani ngencwadi kaMalaki?

Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.

Incwadi kaMalaki iwukukhuza okubuhlungu okumelene nabapristi abangathembekile e-Adventism. Iqala ngokuhlonzwa kwezigaba ezimbili zabakhulekeli e-Adventism ekupheleni kwezwe.

The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.

Umthwalo wezwi likaJehova ku-Israyeli ngoMalaki. “Nginithandile,” usho uJehova. “Kepha nina nithi, ‘Usithandé ngani na?’ U-Esawu wayengenguye yini umfowabo kaJakobe?” usho uJehova; “kepha ngathanda uJakobe.” Malaki 1:1, 2.

Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.

UMalaki uqhubeka esazisa ukuthi izigaba ezimbili zabakhulekeli ekupheleni kwezwe ziyizigaba ezimbili zabapristi.

And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

Futhi manje, O nina bapristi, lo myalo ungowenu. Uma ningayikuzwa, futhi uma ningakubeki enhliziyweni, ukuba ninike inkazimulo egameni lami, usho uJehova Sebawoti, ngiyakunithumela ngempela isiqalekiso, futhi ngiyakuziqalekisa izibusiso zenu; yebo, sengizivele ngiziqalekisile, ngokuba anikubeki enhliziyweni. Malaki 2:1, 2.

The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”

Ukuqala kukaMalaki kufanekisa umlayezo waseLawodikeya nowaseFiladelfiya ngezigaba ezimbili zabapristi. Abapristi bayalwa ukuba “bezwe.” UJohane umelela abapristi abazwayo, futhi umpristi umelela abantu bakaNkulunkulu abakhethiweyo besivumelwano sakhe. Sebevele baqalekisiwe, futhi bayakuqalekiswa futhi uma bengezwa futhi “bengakubeki enhliziyweni” noma “bengafuni ukukubeka enhliziyweni.”

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

Nani-ke, njengamatshe aphilayo, nakhiwa nibe yindlu yomoya, ubupristi obungcwele, ukuze ninikele imihlatshelo yomoya, eyamukelekayo kuNkulunkulu ngoJesu Kristu. Ngakho-ke futhi kulotshiwe embhalweni ukuthi: Bhekani, ngibeka eSiyoni itshe legumbi eliyinhloko, elikhethiweyo, eliyigugu; nalowo okholwa kuye akasoze ajabhe. Ngakho kini enikholwayo uyigugu; kodwa kwabangalaleliyo, itshe abalakhi abalalayo, lona lenziwe laba yikhanda legumbi, ngetshe lokukhubekisa, nedwala lokucasula, kubo abakhubeka ezwini, bengabalaleli; abamiswa futhi kulokho. Kodwa nina niyisizukulwane esikhethiweyo, ubupristi bobukhosi, isizwe esingcwele, abantu abakhethekile; ukuze nimemezele udumo lwalo owanibiza ukuba niphume ebumnyameni ningene ekukhanyeni kwakhe okumangalisayo; nina enasingesiso isizwe kudala, kepha manje seniyisizwe sikaNkulunkulu; enangingazuzanga isihe, kepha manje senizuzile isihe. 1 Petru 2:5–10.

The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.

Abapristi bangabantu bakaNkulunkulu abakhethiweyo abavivinywa “ngetshe legumbi” esisekelweni sethempeli. Itshe legumbi yilona wonke amanye amatshe esisekelo aqondaniswa nalo, futhi futhi yilona tshe elithwala isisindo sethempeli lonke. Itshe legumbi likaMiller laliyilelo “zikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Itshe legumbi, noma itshe abakhi abalilahla, liyindaba eyiqiniso yokwakhiwa kwethempeli, echazwe ngokucacile kakhulu emibhalweni yoMoya Wesiprofetho. Elinye iphuzu mayelana netshe lokuqala elalilahliwe ngelokuthi labekwa eceleni emva kokwenqatshwa kwalo, futhi kusukela lapho kuqhubeke abakhi bethempeli babevama ukukhubeka ngalelo tshe legumbi, elalibekwe eceleni phakathi kwendawo yabo yokusebenza. Laliyitshe lesikhubekiso.

In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.

KuMalaki uNkulunkulu wazisa abapristi ababi, abaziwa futhi njengezintombi eziyiziwula zaseLawodikeya, ukuthi uzobaqalekisa futhi usevele “ubaqalekisile.” Uyabaqalekisa ngoba abayikuzwa “ukuzwa” nokubeka umlayezo ka-Eliya ezinhliziyweni zabo. Umlayezo ka-Eliya uphendulela izinhliziyo zawoyise kubantwana, nezinhliziyo zabantwana koboyise. Ukuphendulwa kwezinhliziyo zabo kumelela ukuzwa umlayezo ka-Eliya mayelana nawoyise nabantwana, okuyisimiso sokuqala nesokugcina. Ukuzwa umlayezo wokuqala nowokugcina akwanele; kumelwe ubekwe enhliziyweni. Ukwamukela umlayezo ka-Eliya kungukuwubeka enhliziyweni yakho. Uma umpristi engayikuzwa leyo simiso, uyakuqalekiswa.

They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.

Bazilethela isiqalekiso phezu kwabo uqobo lapho ngo-1863 beqala inqubo yokwala lona kanye iqiniso lokuqala eliyisisekelo uMiller alithola, futhi abakaze benze lutho ngaphandle kokuqhubekisela phambili lokho kwalwa kuze kube yilolu suku. Kodwa nakuba isiqalekiso esiqhubekayo saqala ngo-1863, (ngokuba sebevele beqalekisiwe), isiqalekiso esisesikhathini esizayo senzeka lapho bekhafulelwa ngaphandle emlonyeni weNkosi ngesikhathi somthetho weSonto. Isiqalo sikaMalaki sifanekisa ukuphela, ngokuba ukuphela kumele isixwayiso sokugcina esinikezwa abapristi abahlakaniphileyo nabayiziwula. Abahlakaniphileyo nabayiziwula kuMalaki bamelwa njengo-Esawu noJakobe. Umfowabo omdala emele isivumelwano ngokwelungelo lobuzibulo lokuba ngowokuqala ukuzalwa, kuqhathaniswa nomfowabo omncane. Omdala engowokuqala, nomncane engowokugcina.

In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.

KuMalaki, kokubili u-Esawu noJakobe bangama-Adventist aseLawodikeya, kodwa owokugcina ekugcineni walizwa “izwi” leNkosi, waphenduka, negama lakhe laguqulwa laba ngu-Israyeli. Omdala, owokuqala, akalizwanga. UJakobe walizwa izwi leNkosi ngalobo busuku aphupha ngalo futhi ebona izingelosi zenyuka zehla phezu kwesitebhisi, esimela uKristu. UJakobe umele ama-Adventist aseLawodikeya ekupheleni kwezwe aguqulwa esuka ekubeni ngabaseLawodikeya aye ekubeni ngabaseFiladelfiya lapho ehlangabezana namavesi amathathu okuqala eSambulo sokuqala, njengoba kuboniswe nguJohane nangephupho likaJakobe lesitebhisi sezingelosi ezinyukayo nezihlelayo. Lelo lwazi luphawula ukuqala kokuguqulwa kukaJakobe abe ngu-Israyeli, umFiladelfiya. Isiphetho sendaba yokuguqulwa kukaJakobe yilapho elwa noKristu ePheniyeli. Ngakho-ke indaba yobuzibulo bukaJakobe iqala emavesini amathathu okuqala esahluko sokuqala seSambulo, lapho kwenzeka khona ukuvulwa kophawu komyalezo wokuxwayisa wokugcina, futhi iphela esikhathini sezinhlupho eziyisikhombisa zokugcina, ngesikhathi sokuhlupheka.

All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.

Zonke lezi ziqoqo ezine zokuqala nezokuphela, “umugqa phezu komugqa,” zifakaza ngomyalezo weSambulo sikaJesu Kristu. Umbuzo uwukuthi abapristi abayiziwula bayakuzwa yini noma bangezwa.

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

Ubusisiwe ofundayo, nalabo abezwa amazwi alesi siprofetho, balondoloze lokho okulotshwe kuso; ngokuba isikhathi sesisondele. IsAmbulo 1:3.

The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.

Abapristi abahlakaniphileyo abezwa lokho uMoya akushoyo emabandleni, bayawuzwa umlayezo ka-Eliya. UMiller wayengu-Eliya, futhi abanye bezwa, kodwa abanye benqaba.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

“Izinkulungwane zaholelwa ekwamukeleni iqiniso elashunyayelwa nguWilliam Miller, futhi kwavuswa izinceku zikaNkulunkulu ngomoya nangamandla ka-Eliya ukuba zimemezele umlayezo. NjengoJohane, umanduleli kaJesu, labo abashumayela lo myalezo onesizotha esikhulu bazizwa bephoqelekile ukubeka izembe empandeni yomuthi, futhi banxuse abantu ukuba bathele izithelo ezifanele ukuphenduka. Ubufakazi babo babuhloselwe ukuvusa nokuthinta ngamandla amabandla futhi bubonakalise isimilo sawo sangempela. Futhi njengoba isixwayiso esinesizotha sokubalekela ulaka oluzayo sasizwakaliswa, abaningi ababemanyene namabandla bamukela umlayezo ophilisayo; babona ukuhlehla kwabo emuva, futhi ngezinyembezi ezibuhlungu zokuphenduka nangobuhlungu obujulile bomphefumulo, bazithoba phambi kukaNkulunkulu. Futhi njengoba uMoya kaNkulunkulu wehlela phezu kwabo, basiza ekuzwakaliseni isimemezelo esithi, ‘Mesabeni uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile.’” Early Writings, 233.

Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.

UMiller wayefanekiselwa ngu-Eliya kanye noJohane uMbhapathizi, ngoba uJohane uMbhapathizi walungiselela indlela yokufika kukaKristu kokuqala, kanti uMiller walungiselela indlela yokuba uKristu angene eNdaweni eNgcwelengcwele kakhulu yesigodlo sasezulwini ngomhla ka-22 Okthoba 1844. UMalaki uqondisa ngqo emsebenzini kaJohane noMiller.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But 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. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.

Bhekani, ngiyakuthuma isithunywa sami, futhi siyakulungisa indlela phambi kwami; futhi iNkosi eniyifunayo iyakufika masinyane ethempelini layo, yona kanye isithunywa sesivumelwano enithokoza ngaso; bhekani, siyakuza, usho uJehova Sebawoti. Kepha ngubani ongamelana nosuku lokufika kwakhe na? Futhi ngubani oyakuma lapho ebonakala na? Ngokuba unjengomlilo womncibilikisi, nanjengensipho yabahlanzi bezingubo; uyakuhlala njengomncibilikisi nomhlanzi wesiliva; uyakubahlanza abantwana bakaLevi, abacwengisise njengegolide nesiliva, ukuze banikele kuJehova umnikelo ngokulunga. Khona-ke umnikelo wakwaJuda nowaseJerusalema uyakuba mnandi kuJehova, njengasezinsukwini zasendulo, nanjengaseminyakeni yakudala. Futhi ngiyakusondela kini ekwahluleleni; ngibe ngufakazi osheshayo omelana nabathakathi, nabaphingayo, nabafunga amanga, nalabo abacindezela isisebenzi emholweni waso, nomfelokazi, nentandane, nabaphambukisa umfokazi ekulungeni kwakhe, futhi abangangesabi mina, usho uJehova Sebawoti. Ngokuba mina nginguJehova, angiguquki; ngalokho nina bantwana bakaJakobe aniqothulwanga. Malaki 3:1–6.

As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.

Njengomlindi womlando wakhe, umsebenzi kaMiller wawumele ukuphakanyiswa kwezisekelo zethempeli. Umsebenzi wakhe ekuqaleni kumelwe ubonakalise umsebenzi omele ukuqedwa kwethempeli. Lowo msebenzi wokugcina udinga omunye umlindi ukuba anikeze icilongo umsindo oqondile. UMiller kanye nomyalezo wengelosi yokuqala bamemezela ukuvulwa kokwahlulela, futhi umlindi uMiller amfanekisayo ekupheleni kobu-Adventist uzomemezela ukuvalwa kokwahlulela.

In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.

KuMalaki iNkosi ithembisa ukuletha ukwahlulela “kubiloyi, nakubaphingi, nakubafunga amanga, nakulabo abacindezela isisebenzi emholweni waso, nomfelokazi, nentandane, nabaphambukisa umfokazi elungelweni lakhe, futhi abangangesabi.” Labo abakhonjiswa lapha yilabo “abangamesabi” “uJehova wamabandla.” UWilliam Miller uyisithunywa sengwekazi yokuqala ememeza abantu ukuba “besabe uNkulunkulu.” Ukwenqaba izisekelo kuwukwenqaba ukwesaba uNkulunkulu.

For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. 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. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and 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. Malachi 4:1–6.

Ngokuba, bhekani, usuku luyeza, oluyakuvutha njengeziko; futhi bonke abazidlayo, yebo, nabo bonke abenza okubi, bayakuba yizinhlanga: futhi usuku oluyezayo luyakubashisa luphele, usho uJehova Sebawoti, ukuze lungabashiyeli nasimpande nagatsha. Kodwa kini nina enilesabayo igama lami iLanga lokulunga liyakuphuma linokuphulukisa emaphikweni alo; nani niyakuphuma, nikhule njengamathole asesibayeni. Niyakubanyathela ababi; ngokuba bayakuba ngumlotha ngaphansi kwamathe ezinyawo zenu ngosuku engiyakwenza ngalo lokhu, usho uJehova Sebawoti. Khumbulani umthetho kaMose inceku yami, engamyalela wona eHorebe ngenxa ka-Israyeli wonke, kanye nezimiso nezahlulelo. Bhekani, ngiyakuthumela kini u-Elija umprofethi ngaphambi kokufika kosuku olukhulu nolwesabekayo lukaJehova: yena uyakuphendulela izinhliziyo zawoyise kubantwana, nezinhliziyo zabantwana koyise, funa ngifike ngishaye umhlaba ngesiqalekiso. Malaki 4:1–6.

  • The beginning of the Bible (Genesis) and the end of the Bible (Revelation).

    Ukuqala kweBhayibheli (uGenesise) nokuphela kweBhayibheli (IsAmbulo).

  • The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).

    Ukuqala kweTestamente Elidala (uGenesise) kanye nokuphela kweTestamente Elidala (uMalaki).

  • The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).

    Ukuqala kweTestamente Elisha (uMathewu) kanye nokuphela kweTestamente Elisha (futhi iSambulo).

  • The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).

    Ukuqala kobufakazi bukaJohane (iVangeli likaJohane) kanye nokuphela kobufakazi bukaJohane (futhi iSambulo).

  • The beginning of Malachi and the end of Malachi.

    Ukuqala kukaMalaki nokuphela kukaMalaki.

  • The beginning of Matthew’s gospel and the end of Matthew’s gospel.

    Ukuqala kwevangeli likaMathewu kanye nokuphela kwevangeli likaMathewu.

  • The beginning of John’s gospel and the end of John’s gospel.

    Ukuqala kwevangeli likaJohane nesiphetho sevangeli likaJohane.

  • The beginning of the four gospels and the end of the four gospels.

    Ukuqala kwamavangeli amane nokuphela kwamavangeli amane.

When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?

Lapho sisusa iziqalo noma iziphetho zesiprofetho ezikhonjiswe ngaphezu kokukodwa, kuba yimigqa yesiprofetho eyisishiyagalombili okufanele ihlanganiswe ndawonye futhi ibekwe phezu kwamavesi amathathu okuqala eSambulo. Kuthiwani ngokuphela kukaGenesise?

Genesis chapter fifty ends with the death of Joseph.

UGenesisi isahluko samashumi amahlanu siphetha ngokufa kukaJosefa.

So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.

Ngakho uJosefa wafa, eseneminyaka eyikhulu neshumi ubudala; bambalisa, wabekwa ebhokisini lokungcwaba eGibhithe. UGenesise 50:26.

Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.

Isahluko samashumi amane nesishiyagalombili sikhomba ukufa kukaJakobe. Ukufa kukaJakobe, okuza kuqala esahlukweni samashumi amane nesishiyagalombili, kuholela ekufeni kukaJosefa emavesini okuphetha esahluko samashumi amahlanu, kubeka uphawu luka-Alfa no-Omega phezu kwezahluko ezintathu zokugcina zikaGenesise njengokuphela kwencwadi kaGenesise.

Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.

Lokho kufa okubili kusetshenziswa njengezimpawu zokuqala nokuphela kokuthunjwa kuka-Israyeli eGibhithe. Ekuqaleni, isidumbu sikaJakobe sibuyiselwa emuva ukuze singcwatshwe kanye noyise bakhe; kuthi lapho uMose ephuma eGibhithe, aphume nesidumbu sikaJosefa ukuze singcwatshwe endaweni yokungcwaba yoyise bakhe.

And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.

UMose wathatha amathambo kaJosefa wahamba nawo; ngokuba wayebafungise ngokuqinileyo abantwana bakwa-Israyeli, wathi: UNkulunkulu uyakunivakashela impela; khona niyakukhuphula amathambo ami nisuke nawo lapha. Eksodusi 13:19.

The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.

Ukuphela kukaGenesise kuyizahluko ezintathu zokugcina. Esahlukweni samashumi amane nesishiyagalombili uJakobe (u-Israyeli) ubeka izibusiso phezu kwamadodana akhe ayishumi nambili, ezichazwa ngokusobala njengokuprofetha ngalokho okwenzekayo kulezo zizwe eziyishumi nambili “ezinsukwini zokugcina” zokwahlulela kophenyo.

And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.

UJakobe wase ebiza amadodana akhe, wathi: Hlanganani ndawonye, ukuze nginitshele lokho okuyokwenzeka kini ezinsukwini zokugcina. Hlanganani ndawonye, nilalele, nina madodana kaJakobe; nilalelisise u-Israyeli uyihlo. Genesise 49:1, 2.

In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.

“Ngezinsuku zokugcina” zokwahlulela okuphenyayo, iNkosi ithembisa ukubutha amadodana ayo ayishumi nambili, amelwe njengabayizinkulungwane eziyikhulu namashumi amane nane encwadini yesAmbulo. Yibo laba uJohane abamelela encwadini yesAmbulo. Babuthelwa ngokubizwa okuvela kuJakobe, ukubizwa okuvela emlandweni wokuqala wabo abatshelwa ukuba “bezwe,” futhi “balalele” kukho. Ezinsukwini zokugcina, labo abafanekiswa ngamadodana kaJakobe “bezwa” umlayezo futhi “balalele,” noma njengoba uJohane esho, “bagcine” lezo zinto ezilotshiwe kuwo. Kungukubiza okuvela kubaba kuya kubantwana, kungumlayezo ka-Eliya. Labo ababiziweyo babizwa ngokuthi “amadodana kaJakobe,” futhi kufanele futhi “balalele u-Israyeli” uyise wabo.

Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.

U-Esawu noJakobe kuMalaki bamele izintombi ezihlakaniphileyo nezintombi eziyiziwula. Ubizo luvela kuyise uJakobe nakuyise u-Israyeli, kukhombisa ukuthi lapho kwenziwa ubizo lokugcina wonke umuntu ungumAdventisti waseLawodikeya, futhi ukukhetha kubekwa ezandleni zabo ngokwabo ukuthi babe yindodana kaJakobe umkhohlisi noma ka-Israyeli umnqobi. Okubavumela ukuba benze ukukhetha ngamandla okudala angaphakathi emlayezweni. Uma umlayezo ufundwa, uzwakala futhi ugcinwa, khona-ke ngamandla afanayo okudala aletha zonke izinto ekubeni khona bayoguqulwa babe yindodana ka-Israyeli. Ukwenqaba ukuzwa, kuwukugcina isipiliyoni sikaJakobe, umkhohlisi.

The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.

Ubizo lokubuthana lukaJakobe, oluphinde lube yilo futhi ubizo lokubuthana lomyalezo owembulwe eSambulweni, luwuphawu olubalulekile okumelwe luqondwe. “Izikhathi eziyisikhombisa” zikaLevitikusi isahluko samashumi amabili nesithupha zifundisa ukuthi akukho kubuthana, ngaphandle kokuba kube khona kuqala ukuhlakazeka. Labo abayizinkulungwane eziyikhulu namashumi amane nane yibo ababehlakazekile ngaphambi kobizo. Leli qiniso lichazwa ngokuphindaphindiwe eBhayibhelini.

Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.

Yizwani izwi likaJehova, nina zizwe, nilimemeze eziqhingini ezikude, nithi, Lowo owahlakaza u-Israyeli uyakumbutha, amlonde, njengomalusi elusa umhlambi wakhe. Jeremiya 31:10.

The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.

Isivumelwano esivuselelwa nabayizinkulungwane eziyikhulu namashumi amane nane sihlanganisa isithembiso sokuthi uNkulunkulu uyakuloba umthetho wakhe ezinhliziyweni zethu. Kodwa labo iNkosi ebenzele lesi senzo sokudala babesakazeke ngaphambili.

Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.

Kwase kufika izwi leNkosi kimi, lathi: Ndodana yomuntu, abafowenu, yebo abafowenu, amadoda ezihlobo zakho, kanye nayo yonke indlu ka-Israyeli iphelele, yibo labo okuthe izakhamuzi zaseJerusalema kubo: Dedani kude neNkosi; leli zwe linikwe thina libe yifa. Ngakho-ke yisho uthi: Isho kanje iNkosi uJehova: Nakuba ngibaxoshele kude phakathi kwezizwe, nakuba ngibahlakazele emazweni, nokho ngiyakuba kubo njengendawo engcwele encane emazweni abayakufika kuwo. Ngakho-ke yisho uthi: Isho kanje iNkosi uJehova: Impela ngiyakuniqoqa phakathi kwezizwe, nginibuthe emazweni enihlakazelwe kuwo, ngininike izwe lakwa-Israyeli. Bayakufika khona, basuse kulo zonke izinto zalo ezinengekayo nazo zonke izinengiso zalo. Ngiyakubanika inhliziyo yinye, ngifake umoya omusha phakathi kwenu; ngisuse inhliziyo yetshe enyameni yabo, ngibanike inhliziyo yenyama. Hezekeli 11:14–19.

More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.

Kuseningi okunye okumele kushiwo mayelana nokubuthelwa kwabeyizinkulungwane eziyikhulu namashumi amane nane maqondana “nokuhlakazwa,” kodwa kuqala sidinga ukuhlanganisa ukucatshangelwa kophawu luka-Alpha no-Omega kulezi zinkomba eziyisishiyagalolunye esizicubungulayo.

Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.

Izigaba ezimbili zimelelwe ezahlukweni ezintathu zokugcina zikaGenesise. Isigaba sabavukeli nesigaba sabahlakaniphileyo. Zombili lezi zigaba zizwa izwi elithi, “Nansi indlela, hambani ngayo,” kodwa esinye isigaba senqaba ukulalela icilongo nokuhamba ezindleleni zasendulo. Isigaba sabavukeli kuGenesise amashumi amane nesishiyagalombili kuya kwamashumi amahlanu simelelwa yisizwe seshumi nantathu.

At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.

Ekuqaleni kuka-Israyeli wasendulo kwakukhona izizwe eziyishumi nantathu, futhi ekuqaleni kuka-Israyeli wesimanje kwakukhona abafundi abayishumi nantathu. Lowo mfundwa ohlukaniswe kwabanye abafundi abayishumi nambili, (njengoba u-Efrayimi wayehlukanisiwe kwezinye izizwe) kokubili kuyizimpawu zokuvukela. USister White ubiza uJuda ngokuqondile ngokuthi uyintombi eyisiwula.

“There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

“Kade bekukhona, futhi kuyohlale kukhona, ukhula phakathi kukakolweni, izintombi eziyiziwula kanye nezihlakaniphileyo, labo abangenawo amafutha ezitsheni zabo kanye nezibani zabo. Kwakukhona uJuda onomhobholo ebandleni uKristu alisungula emhlabeni, futhi kuyoba khona oJuda ebandleni kuzo zonke izigaba zomlando walo.” Signs of the Times, October 23, 1879.

Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.

UJuda Iskariyothe wayeyintombi eyisiwula; wayelukhula, futhi uma wayeyintombi eyisiwula, ngakho-ke wayengowaseLawodikeya futhi.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

“Isimo seBandla esimelelwa izintombi eziyiziwula, siphinde sikhulunywe ngaso njengesimo saseLawodikeya.” Review and Herald, Agasti 19, 1890.

Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.

Amadodana amabili kaJosefa womabili amukela isibusiso kuJakobe esahlukweni samashumi amane nesishiyagalombili sikaGenesise, futhi kusukela kuleso sikhathi kuya phambili abizwa ngokuthi “izizwana eziyingxenye.” Noma ayeyizizwana eziyingxenye noma cha, ayeseyizizwana nokho. UJuda Iskariyothe wathathelwa indawo uMathiya ukuze kugcwaliswe indawo yeshumi nambili eyayikade iphethwe nguJuda Iskariyothe. UJuda wayengumfundi, futhi ngalowo mqondo—kwakukhona abafundi abayishumi nantathu ekugcineni kuka-Israyeli wasendulo, njengoba nje kwakukhona izizwe eziyishumi nantathu ekuqaleni.

Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.

Indodana kaJosefa u-Efrayimi (isizwe seshumi nantathu) yaba uphawu lokuvukela ngesikhathi izizwe eziyishumi zasenyakatho zihlangana zisekela uJerobowamu futhi zahlukanisa umbuso waba izizwe eziyishumi zasenyakatho nezizwe ezimbili zaseningizimu. Kungani ngikhomba u-Efrayimi indodana kaJosefa njengophawu lokuvukela kunomfowabo uManase? Ukuvukela okuhlotshaniswa no-Efrayimi kuqala esahlukweni samashumi amane nesishiyagalombili, ngaphambi kokuba uJakobe abusise amadodana akhe ayishumi nambili. Esahlukweni samashumi amane nesishiyagalombili uJakobe uqala ngokubusisa amadodana kaJosefa amabili. Ngenxa yokuthi uManase wayeyizibulo, uJosefa ulindele ukuthi isibusiso sokuqala samadodana akhe siwele phezu kukaManase, futhi uJosefa uvukela ukukhetha kukaJakobe u-Efrayimi.

The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.

Ukuqala kuka-Efrayimi njengommeleli wabakhethiweyo bakaNkulunkulu kunobufakazi bokuhlubuka, futhi isiphetho sika-Efrayimi siyikusakazwa “izikhathi eziyisikhombisa” kwaLevitikusi amashumi amabili nesithupha kusukela ku-723 BC kuze kube ngu-1798. Ngo-723 BC izizwe eziyishumi zasenyakatho, umbuso ka-Efrayimi, (owaziwa futhi ngokuthi u-Israyeli) zamukela inxeba elibulalayo njengombuso wesiprofetho seBhayibheli. Lelo nxeba elibulalayo laqala isiprofetho sesikhathi esaphetha ngokuthi amandla obupapa nombuso wawo nawo amukele inxeba elibulalayo ngo-1798. Inxeba elibulalayo lamandla obupapa ngo-1798 lifanekisela ukuwa kokugcina kweBabiloni lapho inkosi yasenyakatho “iyakufika ekupheleni kwayo kungabi khona oyisizayo” kuDaniyeli ishumi nanye ivesi lamashumi amane nanhlanu. Ukuhlubuka nokuwa kweBabiloni ezinsukwini zokugcina kwafanekiselwa ukuhlubuka nokuwa kwamandla obupapa ngo-1798, okwakuphinde kufanekiselwe ukuhlubuka nokuwa kombuso ka-Efrayimi (u-Israyeli) ngo-723 BC, okwakufanekiselwe ukuhlubuka kukaJosefa kuyise ekuphefumulweni kwesiprofetho njengoba kukhonjisiwe ekupheleni kukaGenesise.

The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.

Ukuhlubuka u-Efrayimi ayisibonakaliso sakho kwaqala ngokuhlubuka kukayise (uJosefa) kuyise wakhe (uJakobe). Ekugcineni kuholela ekuhlubukeni kwezizwe eziyishumi zasenyakatho, okuholela “ekuhlakazweni okumelelwe” ngokuthi “izikhathi eziyisikhombisa” kuLevitikusi amashumi amabili nesithupha. Isikhathi sokuhlakazeka kombuso wasenyakatho sihlukaniswe izigaba ezimbili. Esinye siphela ngonyaka ka-538, esilandelayo siphela ngo-1798, futhi konke kukhomba esigijimini esambulwa lapho uphenyo lokuvalwa komusa selusondele encwadini yesAmbulo. Lowo mlayezo ukhomba ukuwa kokugcina kweBabiloni. Kuyo yonke imiqophamlando yomlando ka-Efrayimi ongokwesiprofetho, ukuhlubuka kuyaphawulwa. Kanjalo futhi kunjalo ngokuhlubuka komfundi weshumi nantathu, uJudasi Iskariyothe. Lokhu kungofakazi ababili abakhomba inani leshumi nantathu njengophawu lokuhlubuka. Kodwa akukho nelilodwa kula maqiniso angcwele elingaqondakala uma umuntu engamile phezu kwezisekelo zobu-Adventisti ezakhiwa phezu kweqiniso lokuqala elatholwa uMiller neliqiniso lokuqala elalahlwa ubu-Adventisti.

The ending of Genesis agrees with all the other lines that we have been considering. In summation:

Ukuphela kukaGenesise kuyavumelana nayo yonke eminye imigqa ebesiyihlola. Ngokufingqa:

In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.

Ekuqaleni ubuthathu basezulwini bukaYise, neNdodana, noMoya oNgcwele babona ukudalwa kwamazulu nomhlaba okwenziwa yiNdodana, nayo enguLizwi. ULizwi lwaba yisiteshi sokuxhumana esivela kuYise siya esintwini, futhi uLizwi luyilo lodwa indlela isintu esingaxhumana ngayo noYise. Umlayezo kaYise wanikezwa yiNdodana engelosini uGabriyeli, owathatha indawo kaLusifa (umphathi wokukhanya) emva kokuhlubuka kukaLusifa ezulwini. UGabriyeli wamukela ukukhanya, noma umlayezo, bese ekuwuletha kumprofethi, onguyena ongumuntu odaliweyo ongcwele obekelwe ukudlulisa umlayezo ovela kuYise uye emndenini odaliweyo owileyo. Umlayezo onikezwa umprofethi uyabhalwa phansi, bese udluliselwa esintwini. Kuzo zonke izigaba zenqubo yokuxhumana umlayezo ungcwele, futhi ngenxa yalesi sizathu abaprofethi, abangabantu abawileyo, kufanele babe ngcwele. Esigabeni lapho umlayezo ongcwele udluliselwa ezandleni zesintu esiwileyo, isintu sinamandla okuphatha umlayezo ongcwele ngezandla ezingangcweliswanga. Ngakho-ke, ukukhanya komlayezo ongcwele kukhiqiza kokubili ukukhanya nobumnyama. Lapho umlayezo wemukelwa yilabo abasemndenini womuntu owileyo, uqukethe lawo mandla afanayo okudala adala zonke izinto, okuyiwona mandla alungisisayo lowo muntu. Ukuqala kwenqubo yokuxhumana kufanekisa ukuphela kwenqubo yokuxhumana. Ngakho-ke, uma umlayezo uzwakala, ufundwa, futhi ugcinwa, umlayezo uphinda udale isintu esiwileyo sibe ngomfanekiso weNdodana.

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

Ubusisiwe ofundayo, nabezwayo amazwi alesi siprofetho, nabagcina lezo zinto ezilotshwe kuso; ngokuba isikhathi siseduze. IsAmbulo 1:3.

John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.

UJohanisi ufanekisa isintu esiwe “ezinsukwini zokugcina” zokwahlulela okuphenyayo esizwa izwi ngemuva kwaso bese sijika ukuze samukele umlayezo oholela esikhathini esedlule. Labo abawamukelayo bawenze umlayezo ungabi yingxenye yokuphila kwabo kuphela, kodwa ube yikho ukuphila kwabo ngokuphelele, bayalungisiswa khona lapho ngaleso sikhathi. Ukulunga kushiwo ukwenziwa ngcwele. Lapho labo abafunda bezwe umlayezo othunyelwe uvela kuYise, bewamukela lowo mlayezo futhi benziwa ngcwele, kwenzeka ngamandla okudala aphakathi emlayezweni. Lawo mandla okudala afeza umsebenzi wokulungisisa abantu, lapho abantu bekholwa njengoba kwenza u-Abrahama. Umlayezo ubafundisa ukuba baphenduke balalele izwi elingemuva, elibaholela ezindleleni zasendulo, eziyiqiniso eziyisisekelo. Umlayezo ubahola ungene kulo lonke iqiniso, futhi njengoba behamba ezindleleni zasendulo, bahamba endleleni yalabo abalungisisiwe.

But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.

Kepha indlela yabalungileyo injengokukhanya okukhazimulayo, okukhanya ngokwanda kuze kube semini epheleleyo. Indlela yababi injengobumnyama; abakwazi ukuthi bakhubeka ngani. Ndodana yami, lalela amazwi ami; thekela indlebe yakho emazwini ami. Mawangaphumi emehlweni akho; wagcine phakathi kwenhliziyo yakho. Ngokuba angukuphila kwabawatholayo, nempilo kuyo yonke inyama yabo. Gcina inhliziyo yakho ngokukhuthala konke; ngokuba kuyo kuvela imithombo yokuphila. Susa kuwe umlomo oyisigwegwe, nezindebe eziphambeneyo uzibekele kude nawe. Amehlo akho makabheke phambili ngqo, nezinkophe zakho mazibheke ziqonde phambi kwakho. Linganisa indlela yezinyawo zakho, zonke izindlela zakho ziqiniswe. Ungaphambukeli ngakwesokunene noma ngakwesokhohlo; susa unyawo lwakho ebubini. IzAga 4:18–27.

Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.

Labo abalungisiswayo ngomyalezo odlulisiwe bahamba endleleni emele ukukhanya okwandayo njalo, kodwa lokho kukhanya uqobo kwenza indlela yababi ibe mnyama ngokulinganayo. Ukukhanya kwehlukanisa nobumnyama. Amandla okudala ayala ukuba kube khona ukukhanya ekuqaleni akhiqiza umphumela ofanayo phezu kwesintu ekugcineni njengalowo ukukhanya okwawenza ekuqaleni. Isigaba esenqaba ukuzwa izwi elingemuva, ngakho sikhetha ukuhamba endleleni efiphaziwe, “siyakhubeka” eZwini lakhe, ngokuba sikhubeka etsheni lesisekelo, etsheni elidala elivivinyiwe. Izwi liyi-Alpha ne-Omega, futhi lapho abalungisiswayo bewaqonda lawo mazwi, bethobekisela izinhliziyo zabo kulawo mazwi, bawagcina lawo mazwi phakathi kwezinhliziyo zabo, ngokuba i-Alpha ne-Omega iphendulela izinhliziyo zabo koyise, (okwedlule) kuthi izinhliziyo zawoyise zikhombe ekugcineni.

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 yolungileyo iqotho; wena, oqotho kakhulu, uyalinganisa indlela yolungileyo. Yebo, endleleni yezahlulelo zakho, Jehova, sikulindele; ukufisa komphefumulo wethu kusegameni lakho, nasekukhunjulweni kwakho. Ngomphefumulo wami ngikufisile ebusuku; yebo, ngomoya wami ongaphakathi kimi ngiyakukufuna ekuseni; ngokuba lapho izahlulelo zakho zisemhlabeni, abakhileyo bezwe bayakufunda ukulunga. Isaya 26:7–9.

God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.

UNkulunkulu uyabakala, noma uyahlulela, labo abahamba endleleni yabalungileyo, futhi ukwenza lokhu “ezinsukwini zokugcina” lapho izahlulelo zaKhe zisemhlabeni. Abalungileyo yilabo abalindele iNkosi ngokugcwaliseka kwesikhathi sokubambezeleka emfanekisweni wezintombi eziyishumi. Isifiso salabo abahamba endleleni yolwazi olwandayo, singesokuqonda ngokukhulu nangokukhulu igama likaNkulunkulu, isimilo saKhe. Labo abalindele iNkosi yabo yilabo abamemezela umlayezo wokugcina wesixwayiso, ngokuba yibo abamemezela uKukhala Kwamaphakathi Nobusuku, okungukuthi impela umlayezo wokuqala wangaphakathi weSambulo isahluko seshumi nesishiyagalombili, olandelwa umlayezo wesibili, ongowangaphandle.

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. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:1–4.

Kwathi emva kwalezi zinto ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; nomhlaba wakhanyiswa yinkazimulo yayo. Yamemeza ngamandla ngezwi elinamandla, yathi: Liwile, liwile iBabiloni elikhulu, seliyindawo yokuhlala yamademoni, nesiphephelo sawo wonke umoya ongcolileyo, nesibaya sazo zonke izinyoni ezingcolileyo nezinengekayo. Ngokuba zonke izizwe ziphuze iwayini yolaka lobufebe balo, namakhosi omhlaba enza ubufebe nalo, nabathengisi bomhlaba baceba ngobuningi bokunethezeka kwalo. Ngase ngizwa elinye izwi livela ezulwini, lithi: Phumani kulo, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zalo, nokuba ningamukeli izinhlupho zalo. IsAmbulo 18:1–4.

When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.

Lapho ingelosi yesAmbulo ishumi nesishiyagalombili yehla ngoSepthemba 11, 2001, ibandla lamaSeventh-day Adventist lenqaba ubizo lwalo lokugcina lokubuyela ezindleleni zasendulo. Ngaleso sikhathi labe seliyeka ukuba uphondo lobuProthestani beqiniso e-United States. Kulelo qophelo kwaqala inqubo yokuvivinya labo abakhetha ukuthatha umlayezo walelo zwi elinamandla bawudle, njengoba kwafanekiswa nguJohane lapho ingelosi yesAmbulo ishumi yehla ekuqaleni kobu-Adventist ngo-Agasti 11, 1840. Isizwe somoya esasithathe ingubo yobukhosi bobuProthestani beqiniso lapho umlayezo wengelosi yokuqala wenqatshwa, sase silandela ezinyathelweni zobuProthestani obuhlubukayo ekuqaleni kobu-Adventist.

The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.

Uphondo lweqiniso lwamaProthestani lwase lunikezwa labo abamukela umlayezo encwadini encane eyayisesandleni sengwezi kusAmbulo ishumi. Inqubo yokuvivinywa ekuqaleni kobu-Adventisti kusukela ngowe-1840 kuze kube ngowe-1844 imelela inqubo yokuvivinywa ekupheleni kobu-Adventisti kusukela ngoSepthemba 11, 2001 kuze kube ngumthetho weSonto e-United States. Ngaphakathi komlando wokuqala wowe-1840 kuya kowe-1844, kanye nenqubo yokuvivinywa eyaqala ngoSepthemba 11, 2001, kuphawula uguquko lwesikhathi somnotho wensindiso lusuka esigabeni sangaphambili samakholwa esasiphethe ingubo yesikhundla sobuProthestani, luye esigabeni esisha samakholwa athatha ingubo yesikhundla yobuProthestani beqiniso.

More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.

Okubaluleke kakhulu ekucabangeleni kwethu indlela yalabo abalungisiswayo wukuthi ngaphakathi kwalowo mlando kukhona ukuphoxeka okuphawula ukuqala kwesikhathi sokulibala. Abathembekileyo balinda iNkosi yabo ngaleso sikhathi, esiphela ngokwambulwa komlayezo Wokukhala Kwamaphakathi Nobusuku. Leyo nqubo yokuvivinywa ekuqaleni kobu-Adventist yaphela lapho umyalezo Wokukhala Kwamaphakathi Nobusuku uphetha ngo-October 22, 1844. Inqubo yokuvivinywa ekugcineni iphetha kulabo abamelwe nguJohane emthethweni weSonto e-United States. Umlayezo Wokukhala Kwamaphakathi Nobusuku ekugcineni uyophetha njengoba nje kwaba njalo ekuqaleni, futhi ekuqaleni kobu-Adventist umlayezo Wokukhala Kwamaphakathi Nobusuku wambulwa kusengaphambili ngaphambi kokuvalwa kwenqubo yokuvivinywa. Umlayezo Wokukhala Kwamaphakathi Nobusuku ekuqaleni manje sewambulwa ekugcineni.

The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.

Izintombi ezihlakaniphile ezilungisisiwe zingena esivumelwaneni noNkulunkulu ngesikhathi izintombi eziyiziwula ezimbi zingena esivumelwaneni sokufa.

To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.

Wathi kubo, Lokhu kungukuphumula eningamphumuza ngakho okhatheleyo; futhi lokhu kungukuqabuleka; nokho kabathandanga ukuzwa. Kodwa izwi likaJehova laba kubo umthetho phezu komthetho, umthetho phezu komthetho; umugqa phezu komugqa, umugqa phezu komugqa; lapha okuncane, laphaya okuncane; ukuze bahambe, bawe bahlehle, baphuke, babanjwe ogibeni, futhi bathunjwe. Ngakho-ke yizwani izwi likaJehova, nina bantu abaklolodayo, enibusa lesi sizwe esiseJerusalema. Ngokuba nishilo nathi, Senze isivumelwano nokufa, futhi sivumelene nesihogo; lapho isishayo esikhukhulayo sidlula, asiyikufinyelela kithi; ngokuba senze amanga isiphephelo sethu, futhi sizifihlile ngaphansi kwamanga: Ngakho-ke isho kanje iNkosi uJehova, Bhekani, ngibeka eSiyoni isisekelo itshe, itshe elivivinyiweyo, itshe legumbi eliyigugu, isisekelo esiqinileyo: okholwayo akayikuphuthuma. Isaya 28:12–16.

The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.

Abalungisisiwe bathwala umlayezo ongcwele woKukhala Kwamaphakathi Nobusuku baya ebandleni, bese emva kwalokho bamemezela umlayezo wezwi lesibili njengoba bebiza isintu ukuba siphume eBhabhiloni.

“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’” Review and Herald, December 6, 1892.

“Ngakho emsebenzini wokugcina wokuxwayisa umhlaba, kwenziwa izimemezelo ezimbili ezihlukile emabandleni. Umlayezo wengelosi yesibili uthi, ‘Liwile, liwile iBabiloni, lowo muzi omkhulu, ngokuba liphuzise zonke izizwe iwayini lolaka lobufebe balo.’ Futhi ekukhaleni okukhulu komlayezo wengelosi yesithathu kuzwakala izwi livela ezulwini lithi, ‘Phumani kulo, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zalo, nokuba ningamukeli ezinhluphekweni zalo. Ngokuba izono zalo sezifikile ezulwini, futhi uNkulunkulu ukhumbule ububi balo.’” Review and Herald, December 6, 1892.

Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.

Labo abaphuma eBhabhiloni bahlanganyele nalabo abahamba endleleni yabalungileyo bayamukelwa emhlambini ngamanzi ombhabhadiso amelwe yigama lobuthathu basezulwini. Abalungisiswayo, kungaba yilabo manje abezwa umlayezo owethulwa kuJohane ePhatmose, noma yilabo abathi emva kwalokho babizwe baphume eBhabhiloni, bonke balungisiswa ngokwamukela uMoya oNgcwele. Lokho kuhlangana kobuNkulunkulu bukaMoya oNgcwele nobuntu bomuntu kwafezwa, njengoba kwabekwa njengesibonelo lapho uKristu ezembatha imvelo yobuntu. Izinkulungwane eziyikhulu namashumi amane nane zazimelwe ngofakazi ababili, amadodana ayishumi nambili kaJakobe nabafundi abayishumi nambili. Ababi bamelwe yisizwe seshumi nantathu nomfundi weshumi nantathu. Kokubili “okuyishumi nantathu” kuleyo mifanekiso kwabizelwa ukuba ngabapristi kuNkulunkulu, futhi labo abalahla lokho kubizwa bamelwa ngu-Esawu, kuyilapho umfowabo omncane uJakobe emele labo abamukela ukubizwa. U-Esawu noJakobe bobabili bamele ama-Adventist oSuku lwesiKhombisa aseLawodikeya ekupheleni kwezwe. Isigaba esisodwa samukela umlayezo ongcwele owethulwa ngemibhalo yomprofethi, siguqulwe sibe ngu-Israyeli, kuyilapho u-Esawu egcina igama lakhe.

There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.

Ngokuqinisekile kuningi kakhulu okusemigqeni emihlanu leyo ka-Alfa no-Omega, ngoba lokhu kwakuyisifinyezo esifushane nje sokuqala nokuphela eZwini likaNkulunkulu.

Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter one. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?

Imigqa eyisishiyagalolunye yomlando, emelela imilando yesiprofetho kusukela ekudalweni kuze kube sekuFikeni Kwesibili. Yonke le migqa eyisishiyagalolunye yesiprofetho yokuqala nokuphela ixhumene ngokuqondile namavesi amathathu okuqala eSambulo isahluko sokuqala. Lawo mavesi amathathu akhomba ukuthi iSambulo sikaJesu Kristu, esivulwa uphawu lwaso kancane ngaphambi kokuba kuphele isikhathi somusa, siyisibonakaliso samandla okudala kaNkulunkulu. Yimaphi amanye amandla angakha ubufakazi obuyinkimbinkimbi obulukwe ngokuhlangana okujulile kangaka obuvela kofakazi abahlukahlukene, abanikeza ubufakazi babo kusukela esikhathini sikaMose kuze kube sesikhathini sikaJohane umAmbuli?

Take off your shoes, for this is holy ground.

Khulula izicathulo zakho, ngokuba le yindawo engcwele.