In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”
Esahlukweni seshumi nanye seSambulo, ofakazi ababili bayenyuselwa ezulwini njengophawu ngalo “lelo hora” lapho “ingxenye yeshumi yomuzi” iwa. Ngalelo hora “usizi lwesibili seludlulile; bhekani, usizi lwesithathu luza masinyane.” UbuSulumane buyicilongo lesikhombisa kanye nosizi lwesithathu oluza “ngehora” lokuthi “ukuzamazama komhlaba” komthetho weSonto.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.
Base bezwa izwi elikhulu livela ezulwini lithi kubo: Khuphukelani lapha. Base benyukela ezulwini ngefu; izitha zabo zababona. Ngalelo hora kwaba khona ukuzamazama komhlaba okukhulu, kwase kuwa ingxenye yeshumi yomuzi; ekuzamazameni komhlaba kwabulawa abantu abayizinkulungwane eziyisikhombisa; abaseleyo besaba kakhulu, banika udumo kuNkulunkulu wezulu. Umaye wesibili usudlulile; bheka, umaye wesithathu uyeza masinyane. Ingelosi yesikhombisa yase ikhalisa icilongo; kwase kuba khona amazwi amakhulu ezulwini, athi: Imibuso yaleli zwe isiphenduke umbuso weNkosi yethu noweKristu wayo; futhi iyakubusa kuze kube phakade naphakade. Abadala abangamashumi amabili nane, ababehleti phambi kukaNkulunkulu ezihlalweni zabo zobukhosi, baqubuda ngobuso babo, bakhonza uNkulunkulu, bethi: Siyakubonga, Nkosi Nkulunkulu Somandla, okhona, nowayekhona, nozayo; ngokuba uthathile amandla akho amakhulu, wabusa. Izizwe zathukuthela, nolaka lwakho selufikile, nesikhathi sabafileyo sokuba bahlulelwe, nokuba ubanike umvuzo izinceku zakho abaprofethi, nabangcwele, nalabo abesaba igama lakho, abancane nabakhulu; nokuba ubabhubhise ababhubhisa umhlaba. Ithempeli likaNkulunkulu lavulwa ezulwini, kwabonakala ethempelini lakhe umphongolo wesivumelwano sakhe; kwase kuba khona imibane, namazwi, nokuduma kwezulu, nokuzamazama komhlaba, nesichotho esikhulu. IsAmbulo 11:12–19.
The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”
Ofakazi ababili banyukela ezulwini ngefu, okuyinto emele ngokwesiprofetho iqembu lezingelosi. Njengoba sekushiwo ngaphambilini kulezi zihloko, futhi njengoba kutholakala emaThebuleni kaHabakuki, uDade White uveza ukuthi lapho imiyalezo ngayinye emelwe njengengelosi yokuqala, eyesibili neyesithathu ifika emlandweni wesiprofetho, ivezwe njengezingelosi ezizimele zodwa, kodwa umyalezo weSikhalo Saphakathi Kwamabili umelwa yizingelosi eziningi. Ofakazi ababili baphakanyiselwa ezulwini njengoba bememezela umyalezo weSikhalo Saphakathi Kwamabili ngebutho lezingelosi; ngalokho-ke bayiswa ezulwini “ngefu.”
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Sekusondele ekupheleni komlayezo wengelosi yesibili, ngabona ukukhanya okukhulu kuvela ezulwini kukhanyisa phezu kwabantu bakaNkulunkulu. Imisebe yalokhu kukhanya yabonakala ikhanya njengelanga. Futhi ngezwa amazwi ezingelosi zimemeza zithi, ‘Bhekani, uMyeni uyeza; phumani nimhlangabeze!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Lokhu kwakuyisikhalo saphakathi kwamabili, esasizokwenezela amandla embikweni wengelosi yesibili. Izingelosi zathunywa zivela ezulwini ukuvusa abangcwele ababedangele nokubalungiselela umsebenzi omkhulu owawuphambi kwabo. Amadoda anekhono elikhulu kunawo wonke awabanga ngawokuqala ukwamukela lo mbiko. Izingelosi zathunyelwa kwabathobekileyo, abazinikeleyo, zabaphoqa ukuba baphakamise isikhalo, ‘Bhekani, uMyeni uyeza; phumani niyomhlangabeza!’ Labo ababebekelwe lesi sikhalo bashesha, futhi ngamandla kaMoya oNgcwele bamemezela umbiko, bavusa abafowabo ababedangele. Lo msebenzi awusekelwanga ekuhlakanipheni nasekufundeni kwabantu, kodwa emandleni kaNkulunkulu, futhi abangcwele Bakhe abasizwa lesi sikhalo abakwazanga ukusimelana naso. Abangokomoya kakhulu yibo abaqala ukwamukela lo mbiko, futhi labo ababekade behola emsebenzini ngaphambili baba ngabokugcina ukuwamukela nokusiza ekwandiseni isikhalo, ‘Bhekani, uMyeni uyeza; phumani niyomhlangabeza!’” Early Writings, 238.
In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.
Ngesikhathi sokuzamazama komhlaba, okubhubhisa ingxenye eyodwa kweyishumi yomuzi, kubulawa amadoda ayizinkulungwane eziyisikhombisa. Ukuzamazama komhlaba ngumthetho weSonto e-United States. Emphrofethweni, umuzi ungumbuso, futhi i-United States iyingxenye eyodwa kweyishumi yombuso wamakhosi ayishumi eSambulo 17. I-United States iyanqotshwa ekuzamazameni komhlaba komthetho weSonto futhi iyayeka ukuba ngumbuso wesithupha wesiphrofetho seBhayibheli, bese idlulela ekubeni yinkosi ephambili yamakhosi ayishumi, umbuso wesikhombisa wesiphrofetho seBhayibheli, ayovumelana ukunika upapa umbuso wawo, yena ongowesishiyagalombili, ovela kwabeyisikhombisa.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.
Futhi izimpondo eziyishumi ozibonileyo zingamakhosi ayishumi, angakabutholi umbuso; kepha amukela amandla njengamakhosi ihora elilodwa kanye nesilo. Lawa anhliziyonye, futhi azonika isilo amandla awo namandla awo amakhulu. Lawa ayakulwa neWundlu, neWundlu liyakuwahlula; ngokuba liyiNkosi yamakhosi, noMbusi wababusi; nalabo abakanye nalo babiziwe, bakhethiweyo, bathembekileyo. Wayesethi kimi: Amanzi owabonileyo, lapho kuhlezi khona isifebe, ayizizwe, nezixuku, nezizwe, nezilimi. Nezimpondo eziyishumi ozibonileyo esilweni, lezi ziyakusizonda isifebe, zisishiye siyincithakalo futhi sinqunu, zidle inyama yaso, zisishise ngomlilo. Ngokuba uNkulunkulu ukufakile ezinhliziyweni zazo ukwenza intando yakhe, nokuvumelana, nokunikela umbuso wazo esilweni, kuze kugcwaliseke amazwi kaNkulunkulu. Futhi owesifazane owambonileyo ungumuzi omkhulu, obusa phezu kwamakhosi omhlaba. IsAmbulo 17:12–18.
The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.
Amakhosi ayishumi eNhlangano Yezizwe “ayavuma” “ukunika umbuso wawo womhlaba wonke isilo.” “Anhliziyonye,” njengoba “acebisana ngazwi linye,” kumaHubo amashumi ayisishiyagalombili nantathu. U-Ahabi wayeyinkosi yezizwe eziyishumi, owangena ebudlelwaneni obungemthetho bobufebe nesifebe saseTire ku-Isaya amashumi amabili nantathu. Ubudlelwane obungemthetho buka-Ahabi noJezebeli babuyisibonakaliso sangaphambili sobudlelwane obungemthetho bukaHerodi noHerodiya ngesikhathi sika-Eliya, emelwe njengoJohane uMbhapathizi. UHerodi wayengummeleli woMbuso wamaRoma, wona okuthi kuDaniyeli isikhombisa, uMbuso wamaRoma uqukethe izimpondo eziyishumi. Izimpondo eziyishumi zazifuzaniswe ngombuso ka-Ahabi wezizwe eziyishumi, futhi kokubili kunikeza ubufakazi ngamakhosi ayishumi eNhlangano Yezizwe. Njengoba u-Ahabi noHerodi bemele umbuso kulobo budlelwane obungemthetho, indima yabo kwakuwukufeza ukushushiswa kwezihlubuki ngenxa yesifebe saseTire, esicula izingoma zaso ekupheleni kweminyaka engamashumi ayisikhombisa engokomfanekiso.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Amakhosi nababusi nabaphathi bazibeke phezu kwabo uphawu lomphikukristu, futhi bamelwe njengodrako ohamba eyokulwa nabangcwele—nalabo abagcina imiyalo kaNkulunkulu futhi abanokukholwa kukaJesu.” Testimonies to Ministers, 38.
At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.
Emthethweni weSonto, isilo somhlaba siyayeka ukubusa njengombuso wesithupha wesiprofetho seBhayibheli, ngoba sisanda ukuphinga noJezebeli, bese sithatha ubuholi beZizwe Ezihlangene. Khona-ke siphoqa umhlaba wonke ukuba umise umfanekiso wesilo womhlaba wonke, njengoba ngaphambili babevele bekufeze lokho emthethweni weSonto esizweni sabo.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.
Futhi uyabakhohlisa abahlezi emhlabeni ngezibonakaliso lezo ayenamandla okuzenza phambi kwesilo; ethi kwabahlala emhlabeni makenzele isilo umfanekiso, sona esasinamanxeba enkemba, kodwa saphila. Wayesenamandla okunika umfanekiso wesilo ukuphila, ukuze umfanekiso wesilo ukhulume, wenze nokuthi bonke abangeke bawukhonze umfanekiso wesilo babulawe. Futhi ubangela bonke, abancane nabakhulu, abacebileyo nabampofu, abakhululekileyo nabayizigqila, ukuba bamukele uphawu esandleni sabo sokunene noma emabunzini abo; nokuthi kungabikho muntu ongathenga noma athengise, ngaphandle kwalowo onophawu, noma igama lesilo, noma isibalo segama laso. IsAmbulo 13:14–17.
Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.
U-Ahabi, uHerode, amakhosi ayishumi oMbuso WaseRoma, namakhosi ayishumi eZizwe Ezihlangene, bamele udrako oya ukulwa nabangcwele, ngokuba ngaso sonke isikhathi isithandwa sikaJezebeli yiso esifeza ukuhlushwa kwalabo uJezebeli ababeka esigabeni sabahlubuki.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Ngakho-ke, nakuba udrako, ngokuyinhloko, emele uSathane, futhi, ngomqondo wesibili, uwuphawu lweRoma yobuqaba.” The Great Controversy, 439.
At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.
Ekuzamazameni komthetho weSonto kunamadoda “ayizinkulungwane eziyisikhombisa” “abulewayo.” KuDaniyeli isahluko seshumi nanye nevesi lamashumi amane nanye, “abaningi bayaketulwa.” Labo abaketulwayo lapho kufika umthetho weSonto bangama-Seventh-day Adventist aseLawodikeya angazange azilungiselele inhlekelele. Inani elithi “izinkulungwane eziyisikhombisa” limelela insali yabantu bakaNkulunkulu. UNkulunkulu watshela u-Eliya, ngesikhathi senhlekelele yaseNtabeni iKarmeli, emele inhlekelele yomthetho weSonto, ukuthi kwakukhona “izinkulungwane eziyisikhombisa kwa-Israyeli” ezingaguqanga ngedolo kuBhali. Umphostoli uPawulu uphawula ngalokhu.
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.
Ngakho-ke ngithi: UNkulunkulu ubalahlile yini abantu bakhe? Qha nakanye. Ngokuba nami ngingumIsrayeli, wenzalo ka-Abrahama, owesizwe sakwaBenjamini. UNkulunkulu akabalahlanga abantu bakhe ayebazi ngaphambili. Anikwazi yini lokho umBhalo okushoyo ngo-Eliya? ukuthi ukhalela kuNkulunkulu emelana no-Israyeli, ethi: Nkosi, bababulele abaprofethi bakho, badiliza ama-altare akho; mina ngisale ngedwa, futhi bafuna ukuphila kwami. Kodwa impendulo kaNkulunkulu yathini kuye? Ngizigcinele amadoda ayizinkulungwane eziyisikhombisa, angaguqanga ngedolo esithombeni sikaBhali. Kanjalo-ke nalesi sikhathi samanje kukhona insali ngokokukhethwa komusa. KwabaseRoma 11:1–5.
The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.
Amagama athi “izinkulungwane eziyisikhombisa” amele insali yabantu bakaNkulunkulu, kodwa umongo lapho ekhonjiswa khona ngokufanekisayo kufanele ucatshangelwe. Amadoda achithwa ekuzamazameni komhlaba komthetho weSonto ayinsali yamaSeventh-day Adventist angathembekanga okuthi lapho nalapho-ke, athunjwe yiBhabhiloni lesimanje elingokomoya. Emlandweni wesiprofetho ka-Israyeli wasendulo ongokoqobo, lapho iBhabhiloni lichitha iJerusalema okwesibili kwezikhathi ezintathu, kwakukhona insali “yezinkulungwane eziyisikhombisa” zamadoda “anamandla” “ezwe” athunjwayo.
And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.
Wayesethumba uJehoyakini eBhabhiloni, kanye nonina wenkosi, namakhosikazi enkosi, nezikhulu zakhe, namadoda anamandla ezwe; labo wabathumba wabakhipha eJerusalema wabayisa eBhabhiloni. Futhi wonke amadoda anamandla, ayizinkulungwane eziyisikhombisa, nabakhandi nezingcibi eziyinkulungwane, bonke ababenamandla nabefanele impi, yebo, labo inkosi yaseBhabhiloni yabathumba yabayisa eBhabhiloni. Inkosi yaseBhabhiloni yasimisa uMataniya, umfowabo kayise, ukuba abe yinkosi esikhundleni sakhe, yashintsha igama lakhe laba nguZedekiya. 2 AmaKhosi 24:15–17.
Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!
Lapho nje amadoda anamandla aseJerusalema esegumbuqelwe phansi ekuzamazameni komhlaba komthetho weSonto, “woza ngokushesha usizi lwesithathu. Ingelosi yesikhombisa yase ikhalisa icilongo.” Usizi lwesithathu luyicilongo lesikhombisa elikhaliswa ingelosi yesikhombisa. “Ngehora” “lokuzamazama komhlaba” komthetho weSonto—ubuSulumane buyahlasela!
One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.
Esinye sezici eziyinhloko zobuSulumane ekuhluphekeni kokuqala nakwesibili kwakuyiqiniso lomlando lokuthi indlela yabo yokulwa yayingafani namasu empini avamile asetshenziswa emlandweni ngesikhathi begcwalisa indima yabo yesiprofetho. Indlela yabo yokulwa kwakuwukuhlasela ngokuzumayo nangokungalindelekile. Igama elithi “assassin” lisuselwa emikhubeni yamaqhawe amaSulumane kuleso sikhathi somlando. Ukuhlasela kwawo kwakunjengokwamaKamikaze aseJapane eMpini Yesibili Yomhlaba. Amaqhawe amaSulumane ayelindele ukufa lapho ebulala inhloso yawo. Ngenxa yalesi sizathu, umkhuba ovamile wamaqhawe kwakuwukuzilungiselela ukufa ngokudakwa yi-hashish ngaphambi kokuhlasela kwawo ukuze kusizwe ukwehlisa ukwesaba ukufa. Lapho ehlasela izisulu zawo, kwakuba ngokuzumayo nangokungalindelekile, futhi ukuncika kwawo ku-hashish ukuze afinyelele isimo sengqondo esasifiswa, kuhlangene nokuhlasela okuyimfihlo, kwakha isisekelo sesimilo segama elithi “assassin,” ngenxa yokuxhumana kwalo negama elithi hashish.
The third woe and the seventh trumpet “cometh quickly.”
Usizi lwesithathu necilongo lesikhombisa “luza masinyane.”
Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.
Ngokufanayo, ngo-Okthoba 22, 1844, isithunywa sesivumelwano safika “ngokuzumayo” ethempelini laso. USister White wachaza “ukuzuma” kokufika kwesithunywa sesivumelwano, ekhombisa ukuthi ukuza kwaso kwakungokuthi “kungalindelekile.” Ngakho-ke, konke ukuza okune “okwenzeka” ngo-Okthoba 22, 1844 kwakungalindelekile futhi kungokuzumayo.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ukuza kukaKristu njengomPristi wethu oMkhulu endaweni engcwelengcwele kakhulu, ngenjongo yokuhlanzwa kwendlu engcwele, okuvezwe kuDaniyeli 8:14; ukuza kweNdodana yomuntu kuMdala Wezinsuku, njengoba kwethulwe kuDaniyeli 7:13; nokufika kweNkosi ethempelini laYo, okwabikezelwa nguMalaki, kuyizincazelo zesenzakalo esisodwa; futhi lokhu kuphinde kufanekiswe ukufika komkhwenyana emshadweni, okwachazwa nguKristu emzekelisweni wezintombi eziyishumi, kuMathewu 25.” The Great Controversy, 426.
The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.
Umfanekiso wabantu abayizintombi eziyishumi uphindwa ngqo nhlobo, ngalokho-ke konke “ukuza” okune okwafezeka ngo-Okthoba 22, 1844, kuyophinde kufezeke ngqo nhlobo ekuzamazameni komhlaba okuyisikhathi somthetho weSonto. Ekhuluma ngomfanekiso wezintombi, uDade White unezela ebufakazini obukhomba ukushesha nokungalindelekile okufanekiselwa ekuzamazameni komhlaba komthetho weSonto, okuyikho ukugcwaliseka okuphelele kweMidnight Cry.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Isimilo sembulwa yisikhathi sobunzima. Lapho izwi elinesizotha limemezela phakathi kobusuku, lithi, ‘Bhekani, umkhwenyana uyeza; phumani niyomhlangabeza,’ izintombi ezazilele zavuswa ebuthongweni bazo, kwase kubonakala ukuthi ngobani ababenzile amalungiselelo aleso senzakalo. Zombili lezi zinhlangothi zabanjwa zingalindele, kodwa olunye uhlangothi lwalulungele leso simo esiphuthumayo, kanti olunye lwatholakala lungenawo amalungiselelo. Isimilo sembulwa yizimo. Izimo eziphuthumayo zikhipha obala uhlobo lwangempela lwesimilo. Inhlekelele ethile engazelelwe nengalindelekile, ukushonelwa, noma ubunzima obuthile, ukugula okuthile okungalindelekile noma usizi, into ethile eletha umphefumulo ubhekane nokufa ubuso nobuso, iyoveza obala ingaphakathi langempela lesimilo. Kuyokwenziwa kubonakale ukuthi ngabe kukhona yini ukukholwa kweqiniso ezithembisweni zezwi likaNkulunkulu noma cha. Kuyokwenziwa kubonakale ukuthi ngabe umphefumulo usekelwa yini ngomusa, nokuthi ngabe kukhona yini amafutha esitsheni kanye nesibani.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Izikhathi zokuvivinywa zifika kubo bonke. Siziphatha kanjani thina ngaphansi kovivinyo nokuhlolwa kukaNkulunkulu? Ingabe izibani zethu ziyacima? noma sisazigcina zivutha? Ingabe silungele zonke izimo eziphuthumayo ngokuxhumana kwethu naYe ogcwele umusa neqiniso? Izintombi ezinhlanu ezihlakaniphileyo zazingeke zidlulisele isimilo sazo ezintendeni ezinhlanu eziyiziwula. Isimilo kumelwe sakhiwe yithi njengabantu ngabanye.” Review and Herald, October 17, 1895.
At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!
Ekuzamazameni komthetho weSonto, i-United States iyayeka ukuba umbuso wesithupha wesiprofetho seBhayibheli. Insali yezinkulungwane eziyisikhombisa zama-Adventist aseLaodicea angazange alungiselele inhlekelele, izobonakalisa isimilo esilungiselelwe uphawu lwesilo. Khona-ke ubuSulumane bufika ngokuzumayo nangokungalindelekile, ngokuba “umaye wesithathu uyeza masinyane” njengoba “ingelosi yesikhombisa” ikhala!
The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.
“Ukuza” okune okwagcwaliseka konke ngo-Okthoba 22, 1844, bese kuyaphindwa. Ukuza kokuqala kwakhomba ukuvulwa kokwahlulela, ekugcwalisekeni kukaDaniyeli isahluko sesishiyagalombili ivesi leshumi nane. Kwaqinisekisa umlayezo wengelosi yokuqala owamemezela ukuthi “ihora” lokwahlulela kwaKhe selifikile. Lokho kugcwaliseka kufanekisa “ihora” lokuzamazama komhlaba, eliqala emthethweni weSonto, futhi liyilo “hora” lapho ubuSulumane bulethela i-United States “ukwahlulela kwaKhe” ngenxa yokuphasiswa komthetho weSonto.
The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.
Isithunywa sesivumelwano kuMalaki isahluko sesithathu safika ngokuzumayo ethempelini ayelivusile eminyakeni engamashumi amane nesithupha kusukela ngo-1798 kuya ku-1844, ukuze singene esivumelwaneni nama“Levi” omlando wamaMillerite. Ekuzamazameni komhlaba komthetho weSonto, isithunywa sesivumelwano sifika ngokuzumayo ukuze singene ethempelini lamathambo omile abafileyo avusiweyo, ukuze singene esivumelwaneni nama“Levi” omlando wabayizinkulungwane eziyikhulu namashumi amane nane.
At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”
Ekuzamazameni komthetho weSonto iNdodana yomuntu iza kuYise ukuba yamukele umbuso ekugcwalisekeni kukaDaniyeli isahluko sesikhombisa ivesi leshumi nantathu, njengoba Yenza ngo-Okthoba 22, 1844, ngoba “ngehora” lokuzamazama komhlaba kukhona “amazwi ezulwini,” amemezela ukuthi “imibuso yaleli zwe isiphenduke imibuso yeNkosi yethu, nekaKristu wayo; futhi iyakubusa kuze kube phakade naphakade. Nabadala abangamashumi amabili nane, ababehlezi phambi kukaNkulunkulu ezihlalweni zabo, bawa ngobuso babo, bakhonza uNkulunkulu, bethi, Siyabonga kuwe, O Nkosi Nkulunkulu Somandla, okhona, nowawukhona, nozayo; ngokuba uzithathele amandla akho amakhulu, wabusa.”
In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”
Ngehora lokuzamazama komhlaba, lapho ukwahlulela kwaKhe sekufikile, nalapho ofakazi ababili ababekade bevusiwe ngaphambili emgwaqweni lapho babebulewe khona besukuma. Khona-ke, njengebutho elinamandla, bayakhushulelwa ezulwini, kuyilapho insali eyizinkulungwane eziyisikhombisa zama-Adventist aseLawodikeya ichithwa. Ukolweni ohlakaniphileyo usuke lapho futhi ngaleso sikhathi wehlukanisiwe nokhula oluyiziwula. Khona-ke uKristu wemukela umbuso waKhe, necilongo lesikhombisa likhala, nalo eliwumaye wesithathu, elifika masinyane nangokungalindelekile, bese “izizwe” “zithukuthela, nolaka lwakho selufikile.”
The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.
Ukuthukuthelisa kwezizwe kuyindima yesiprofetho yobu-Islamu, futhi kuqala ngehora lokuzamazama komhlaba kuqhubeke kuze kube sekupheleni komusa wokuhlolwa kwesintu nasezinhluphekweni eziyisikhombisa zokugcina, ezivezwa ngamazwi athi, “ulaka lwakho selufikile.” Phakathi komthetho weSonto e-United States nokuvalwa komusa wokuhlolwa, lapho ulaka lukaNkulunkulu lubonakaliswa khona ezinhluphekweni eziyisikhombisa zokugcina—umaye wesithathu, uphawu lobu-Islamu; icilongo lesikhombisa, uphawu lobu-Islamu; nokuthukuthelisa kwezizwe, uphawu lobu-Islamu; kunikeza ofakazi abathathu abangokwesibonakaliso bokuthi umlayezo Wokukhala Kwaphakathi Kwamabili uwukugcwaliseka kokufika kobu-Islamu emthethweni weSonto.
As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.
Njengasekuqaleni kwenhlangano yamaMillerite, umyalezo Wokukhala Kwaphakathi Kwamabili wawuyisilungiso sesiprofetho esahluleka. Emlandweni wamaMillerite kwakukhona ukwehluleka kwesenzakalo esasibikezelwe ukuba senzeke. Emlandweni wamaMillerite ekuqaleni, amaFiladelfiya aletha isibikezelo sawo esahluleka, ngoba uNkulunkulu wabamba isandla saKhe phezu kwephutha elaliseshadini lika-1843.
In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.
Enhlanganweni yaseLawodikeya ekupheleni kwe-Future for America, uNkulunkulu akazange nanini afihle iphutha ngesandla saKhe. Kwakuyizandla zabantu ezamboza iqiniso lokuthi isikhathi sasingasamelwe ukusetshenziswa ekusetshenzisweni kwesiprofetho. Izandla zabantu zimelela imisebenzi yabantu.
In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.
Enyakazweni yokugcina yabayikhulu namashumi amane nane ezinkulungwane, iphutha lokusebenzisa isikhathi laliyisono, ngokuba ukusetshenziswa kwesikhathi sesiprofetho kwakungasafanele kusasetshenziswe. Ukusebenzisa isikhathi ngendlela eyisono kwafaniswa nguMose ngokungawunaki umyalo kaNkulunkulu wokuba asoke indodana yakhe, futhi kwafaniswa ngu-Uza ngokungawunaki umyalo kaNkulunkulu wokuthi umphongolo wawungaphathwa ngabapristi kuphela. Kwakungeyona intando yeNkosi ukuba noma yisiphi salezo zenzo noma ukungenzi okuyisono kufezwe ngabantu bakaNkulunkulu. Isono sinencazelo eyodwa kuphela, futhi siyisiphambeko somthetho. UMose weqa umthetho kaNkulunkulu wokusoka, u-Uza weqa umthetho kaNkulunkulu wesigodlo esingcwele, futhi lenhlangano yeqa umthetho kaNkulunkulu wesiprofetho. U-Israyeli wasendulo wenziwa abagcini bomthetho kaNkulunkulu, futhi nenhlangano yama-Advent ekuqaleni kwayo nasekupheleni kwayo yaphinde yenziwa abagcini bamaqiniso kaNkulunkulu esiprofetho.
In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.
Ekucindezelekeni kwakhe, uZiphora ngokushesha wawenza yena mathupha umsebenzi wokusoka indodana yabo, ngaleyo ndlela emele ukuphenduka labo ababebandakanyekile kulo mnyakazo okwakufanele bakubonakalise ngokushesha ngenxa yokungasebenzi okuyisono kokuvumela ukusetshenziswa kwesikhathi ukuba kuhlanganiswe nomlayezo. NoDavide ngokunjalo ubonakalisa ukuphenduka okunzima ngenxa yesenzo sika-Uza. Ukuze umnyakazo uphikise ngokuthi ukusetshenziswa kwesikhathi ekubikezelweni kukaJulayi 18, 2020 kwakulunge ngandlela-thile, ukuthi ngandlela-thile kwakuyintando kaNkulunkulu, kuwukuphikisa ngokuthi uMose noZiphora babengadingi ngempela ukulalela imiyalo ecacile kaNkulunkulu, nokuthi uNkulunkulu wayengenandaba ngempela nokuthi u-Uza wathinta umphongolo. UJulayi 18, 2020 kwakuyisibikezelo samanga, futhi ingxenye eyayiyamanga kwakuyingxenye yesikhathi.
These truths will be explored further in the next article.
Lama maqiniso azocutshungulwa kabanzi esihlokweni esilandelayo.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“INkosi ingibonisile ukuthi isigijimi sengwezi yesithathu kufanele sihambe, futhi simenyezelwe kubantwana beNkosi abahlakazekile, nokuthi akufanele sinamatheliswe esikhathini; ngokuba isikhathi asisoze saba luvivinyo futhi. Ngabona ukuthi abanye babethola ukuthokozela okungamanga okuvela ekushumayeleni isikhathi; ukuthi isigijimi sengwezi yesithathu sasinamandla kunalokho isikhathi esingaba yikho. Ngabona ukuthi lesi sigijimi singema phezu kwesisekelo saso uqobo, nokuthi asidingi isikhathi ukuba sisiqinise, nokuthi siyakuhamba ngamandla amakhulu, senze umsebenzi waso, futhi siyakunqunywa sifushaniswe ekulungeni.” Experience and Views, 48.