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# Future for America and July 18, 2020 - Number Three

Ikamva laseMerika nangoJulayi 18, 2020 - Inani Lesithathu

Blessed are the Eyes that See and the Ears that Hear

Zisikelelwe Amehlo Abonayo neendlebe Ezivayo

Author

Jeff Pippenger

Published

August 25, 2023

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The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.

Imigca yeentshukumo zohlaziyo sisitshixo sokuqonda “iindudumo ezisixhenxe” zeSityhilelo seshumi. “Iindudumo ezisixhenxe” zimele imbali yokuxhotyiswa kwesigidimi sengelosi yokuqala ukususela ngoAgasti 11, 1840 kude kuse kwiDano Elikhulu ngo-Oktobha 22, 1844. Isahluko seshumi sinikela amangqina amathathu angaphakathi kweso sahluko ukuxhasa oku kuqonda.

> “The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Intshukumo ye-advent ka-1840–44 yaba kukubonakalaliswa okuzukileyo kwamandla kaThixo; isigidimi sengelosi yokuqala sasiqhutywa sisiwa kuzo zonke izikhululo zobuvangeli ehlabathini, yaye kwamanye amazwe kwabakho owona mdla mkhulu wezenkolo wakha wabonwa kulo naliphi na ilizwe ukususela kuHlaziyo lwenkulungwane yeshumi elinesithandathu; kodwa ezi zinto ziya kudlulwa yintshukumo enamandla phantsi kwesilumkiso sokugqibela sengelosi yesithathu.” The Great Controversy, 611.

The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.

Umyalezo wengelosi yokuqala wathwalwa wasiwa ehlabathini ukususela ngowe-1840 ukuya phambili. U-Uriah Smith uchaza ukuqonda koovulindlela, ngokungqinelana noDade White. USmith uyavuma ukuba ingelosi yokuqala yafika ngowe-1798, aze abonise ukuba yayiyingelosi yokuqala eyehla ngowe-1840. USmith noovulindlela babengazange baqaphele nje umahluko phakathi kokufika komyalezo nokuxhotyiswa kwawo ngamandla. USmith uchaza ngokucacileyo ukuba xa ingelosi yesiTyhilelo seshumi yabeka unyawo olunye elwandle nolunye emhlabeni, oko kwachaza umyalezo owawuthwalwa usiwa ehlabathini.

> “In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

> “Ngoko ke, ngowe-1798, isithintelo sokuvakalisa ukuba imini kaKristu isondele saphela; ngowe-1798 kwaqalisa ixesha lesiphelo, yaye itywina lasuswa kwincwadi encinane. Ukususela ngelo xesha, ngoko ke, ingelosi yeSityhilelo 14 iye yaphuma ivakalisa ukuba ilixesha lokugwetywa kukaThixo lifikile; yaye ukususela kwangelo xesha, kananjalo, ingelosi yesahluko 10 iye yema phezu kolwandle nomhlaba, yaza yafunga ukuba ixesha alisayi kuba sabakho. Ngokuphathelele ekubeni ziyafana, akunakubakho mbuzo; yaye zonke iingxoxo ezisetyenziswayo ukumisela indawo yeyo, zisebenza ngamandla afanayo nakule enye. Asidingi kungena nakweyiphi na ingxoxo apha ukubonisa ukuba esi sizukulwana sangoku siyangqina ukuzaliseka kwezi ziprofeto zimbini. Ekushunyayelweni kokufika kukaKristu, ngakumbi ukusuka kowe-1840 ukuya kowe-1844, kwaqalisa ukuzaliseka kwazo okupheleleyo nokuneenkcukacha. Ukuma kwale ngelosi, unyawo olunye phezu kolwandle nolunye phezu komhlaba, kubonisa ububanzi obukhulu bokuvakaliswa kwayo ngolwandle nangomhlaba. Ukuba lo myalezo wawulungiselelwe ilizwe elinye kuphela, bekuya kwanela ukuba ingelosi ime phezu komhlaba kuphela. Kodwa inonyawo olunye phezu kolwandle, apho sinokuthi sigqibe kwelokuba umyalezo wayo waweya kuwela ulwandle, wandise uye kwiintlanga ngeentlanga nakumacandelo ahlukeneyo omhlaba wonke; yaye esi sigqibo siqiniswa yinyaniso yokuba ukuvakaliswa kokufika kukaKristu, okukhankanywe ngasentla, kwafikelela kuzo zonke izikhululo zobuvangeli emhlabeni. Okungakumbi ngalo mba phantsi kwesahluko 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:

Ngoko ke, ivesi lokuqala lesahluko seshumi lichaza umhla we-11 Agasti, 1840, kuba ngelo xesha isiphelo esaxelwayo sobukhosi obuphezulu base-Ottoman saphela ngokungqinelana nesiprofeto esikuSityhilelo sesithoba. USister White uthi:

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Ngomnyaka ka-1840 kwenzeka okunye ukuzaliseka okumangalisayo kwesiprofeto okwavuselela umdla omkhulu nowasasazeka ngokubanzi. Kwiminyaka emibini ngaphambili, uJosiah Litch, omnye wabefundisi abaphambili ababeshumayela ngokubuya kwesibini, wapapasha ingcaciso yeSityhilelo 9, exela kwangaphambili ukuwa koBukhosi base-Ottoman. Ngokwezibalo zakhe, la mandla ayeza kubhukuqwa... ngomhla we-11 kuAgasti, 1840, xa amandla ama-Ottoman eConstantinople anokulindeleka ukuba aphulwe. Kwaye oku, ndiyakholwa, kuya kufunyaniswa ukuba kunjalo.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Ngelo xesha kanye lalichaziwe, iTurkey, ngoonozakuzaku bayo, yamkela ukhuseleko lwamagunya amanyeneyo aseYurophu, yaza ngaloo ndlela yazibeka phantsi kolawulo lweentlanga zobuKristu. Esi sehlo sazalisekisa kanye isiprofeto. Xa oko kwaziwa, izihlwele ezininzi zaqiniseka ngokuchaneka kwemigaqo yokutolikwa kwesiprofeto eyayamkelwe nguMiller nabadibeneyo naye, yaye intshukumo ye-advent yanikwa umfutho omangalisayo. Amadoda emfundo nawodumo amanyana noMiller, kokubini ekushumayeleni nasekupapasheni iimbono zakhe, yaye ukususela ngowe-1840 ukuya kowe-1844 umsebenzi wanda ngokukhawuleza.” The Great Controversy, 334, 335.

Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.

Ivesi yokuqala yesahluko seshumi ngu-1840, yaye kwivesi yeshumi sibona uYohane edanile kabuhlungu ngo-Oktobha 22, 1844. UYohane wayemele abo bathabatha isigidimi sencwadi encinane basisa ehlabathini, baza kuphela befumana ukudana okukrakra ngo-Oktobha 22, 1844. Ivesi yokuqala kuse kweyeshumi zimele imbali yexesha elisusela ku-1840 ukuya ku-1844. Obo bubungqina obunye bangaphakathi phakathi kwesahluko seshumi.

The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.

Elinye ingqina nguYohane odla incwadi encinane, ibe imnandi emlonyeni wakhe, nto leyo emela ukwamkela kwakhe umyalezo ka-11 Agasti 1840, yaza ke yajika yaba krakra esiswini sakhe ngexesha loDano Olukhulu lwama-22 Oktobha 1844.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

> Ndaza ndayithabatha incwadana encinane esandleni sengelosi, ndayidla yaphela; yaye emlonyeni wam yaba mnandi njengobusi; kodwa kwakamsinya nje ndakuyidla, isisu sam saba krakra. IsiTyhilelo 10:10.

Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.

Ivesi yeshumi imela kanye imbali ka-1840 ukuya ku-1844 kwivesi enye. Oko kungqina kwangaphakathi kwesibini kwisahluko ukuba “iindudumo ezisixhenxe” zimela loo mbali. USister White sele echazile ukuba “iindudumo ezisixhenxe” zimele uludwe lweziganeko ezathi zenzeka phantsi kwemiyalezo yengelosi yokuqala neyesibini. Umyalezo wengelosi yesibini waphela ngexesha lokudana okukhulu, ngoko ke “iindudumo ezisixhenxe” zimela kanye loo mbali inye. Amangqina amathathu angaphakathi axhasa inyaniso yokuba imbali ka-11 Agasti 1840 ukuya kuDano Olukhulu ngomhla wama-22 Oktobha 1844 yimbali yesiprofeto egxininiswayo kwiSityhilelo isahluko seshumi.

Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.

Ke kwandinyana yokugqibela, ngokungqinelana nenyaniso enxulumene “neendudumo ezisixhenxe,” kunikelwa umyalelo wokuba umyalezo unikelwe, nokuba kanye loo mbali imele iphindwe.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.

> Waza wathi kum, Umele uphinde uprofethe phambi kwabantu abaninzi, neentlanga, neelwimi, nookumkani. ISityhilelo 10:11.

The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.

Iindudumo ezisixhenxe zibonisa ukuba ukuqala kobu-Adventism, ukuqala ngexesha xa isigidimi esatyhilwayo “ngexesha lesiphelo” sanikwa amandla, kwakuzakubonakalisa isiphelo sobu-Adventism xa isigidimi esatyhilwayo ngo-1989 sasinikwe amandla kukuhla, kungekhona kwengelosi yeSityhilelo seshumi, kodwa kwengelosi eyehlayo yeSityhilelo seshumi elinesibhozo. Ingelosi yeSityhilelo seshumi elinesibhozo yehla ngoSeptemba 11, 2001, yaye ngoku sisondela esiphelweni sokuphindwa kwembali ka-1840 ukuya ku-1844.

These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.

Ezi ngqwalaselo zesahluko seshumi bezikwisidlangalaleni kangangeminyaka. Oko kungazange kuqatshelwe de kwangoku kukuba, ngaphakathi kwelo bali lingcwele, kukho nelinye ibali lingcwele elityatyekwe kulo. Elo bali liya kuqondwa kuphela ngabo bamkela umgaqo ka-Alpha no-Omega ochonga isiphelo sento ngesiqalo sento. Ibali elityatyekwe ngaphakathi kwimbali engcwele liqala ngokudana lize liphele ngoDano Olukhulu. Imbali ka-1843 ukuya ku-1844 ngumgca wembali okhethekileyo ongaphakathi kodwa owahlukileyo kwimbali ka-1840 ukuya ku-1844. USisi White noKristu bobabini bayawubhekisa lo mgca wembali.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Yonke imiyalezo eyanikelwa ukususela ngowe-1840 ukuya kowe-1844 imele yenziwe ibe namandla ngoku, kuba baninzi abantu abalahlekelwe kukuqonda kwabo indlela. Imiyalezo imele iye kuzo zonke iicawa.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “UKristu wathi, ‘Asikelelekile amehlo enu, ngokuba ayabona; neendlebe zenu, ngokuba ziyeva. Kuba inene ndithi kuni, Baninzi abaprofeti namadoda angamalungisa ababenqwenela ukubona ezo zinto nizibonayo, kodwa abazibonanga; nokuva ezo zinto nizivayo, kodwa abazivanga’ [Mat. 13:16, 17]. Asikelelekile amehlo awabona izinto ezabonwayo ngowe-1843 nangowe-1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Isigidimi sanikwa. Kwaye akufanele kubekho kulibaziseka ekuphindaphindeni isigidimi, kuba imiqondiso yamaxesha iyazaliseka; umsebenzi wokuvala umele ukwenziwa. Umsebenzi omkhulu uya kwenziwa ngexesha elifutshane. Kungekudala kuya kunikwa isigidimi ngokumiselwa kukaThixo esiya kudumba sibe sisikhalo esikhulu. Ngoko ke uDaniyeli uya kuma kwisabelo sakhe, anikele ubungqina bakhe.” Manuscript Releases, volume 21, 437.

The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.

“AbaProfeti namadoda amalungisa banqwenela ukubona ezo zinto” “ezabonwayo ngowe-1843 nangowe-1844.” UYesu wabhekisa kule mbali ingcwele kwiincwadi ezimbini zeVangeli, kodwa isalathiso ngasinye sasikwimeko eyahlukileyo.

> And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.

> Waza wathetha kubo izinto ezininzi ngemizekeliso, esithi, Yabonani, umhlwayeli waphuma waya kuhlwayela; wathi ekuhlwayeleni kwakhe, ezinye iimbewu zawa ecaleni kwendlela, ze zeza iintaka zazidla zagqiba ngazo; ezinye zawa emaweni, apho zazingena mhlaba mninzi; zaza zakhawuleza zantshula, ngenxa yokuba zazingena nzulu bomhlaba; kwathi lakuphuma ilanga, zatshiswa; yaza ngenxa yokuba zazingena ngcambu, zabuna. Ezinye zawa phakathi kwameva; aza ameva akhula, aziminxa; kodwa ezinye zawa emhlabeni olungileyo, zaza zavelisa iziqhamo, enye kalikhulu, enye amashumi amathandathu, enye amashumi amathathu. Lowo uneendlebe zokuva, makeve. Baza abafundi beza, bathi kuye, Yini na ukuba uthethe kubo ngemizekeliso? Waphendula wathi kubo, Ngenxa yokuba ninikwe ukwazi iimfihlakalo zobukumkani bamazulu, kodwa bona akubanikwanga. Kuba lowo unako, uya kongezelelwa, abe nentabalala; ke lowo angenako, kuya kuthatyathwa kuye kwanoko anako. Ngenxa yoko ndithetha kubo ngemizekeliso, kuba bekhangela nje kodwa ababoni, beve nje kodwa abeva, bengaqondi. Kubo kuzaliseka isiprofeto sikaEsaya esithi, Nokuva niya kuva, ningaqondi; nokubona niya kubona, ningacikideki. Kuba intliziyo yaba bantu ityebile, neendlebe zabo aziva kakuhle, namehlo abo bawavale; hleze babone ngamehlo, beve ngeendlebe, baqonde ngentliziyo, baguquke, ndibaphilise. Kodwa anoyolo amehlo enu, kuba ayabona; neendlebe zenu, kuba ziyeva. Kuba inene ndithi kuni, baninzi abaprofeti namadoda angamalungisa ababenqwenela ukuzibona ezo zinto nizibonayo, kodwa abazibonanga; nokuva ezo zinto nizivayo, kodwa abazivanga. Mateyu 13:3–17.

Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.

UYesu kuMateyu, xa wayethetha ngesiphumo seLizwi likaThixo, yaye ebiza abantu ukuba “beve,” ubonisa ukuba amaLawodike athi awala isigidimi ababefuna ukusibona abaprofeti, ayemelwe kuIsaya isahluko sesithandathu. IFuture for America isoloko iveza uIsaya isahluko sesithandathu kwimeko kaSeptemba 11, 2001, kuba ngohlaselo lweSilamsi ngaloo mhla isithunywa esinamandla seSityhilelo seshumi elinesibhozo sehla saza sakhanyisa ihlabathi ngozuko lwaso. Bonke abaprofeti bayavumelana omnye nomnye, yaye kwindinyana yesithathu kaIsaya isahluko sesithandathu sifumana imbhekiso ethe ngqo kweso kanye sithunywa.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.

> Ngomnyaka awafa ngawo uKumkani u-Uziya, nam ndambona iNkosi ihleli etroneni, iphakeme, iphakanyisiwe, kwaye umphetho wesambatho sayo wawuzalisa itempile. Ngaphezu kwayo kwakumi iiserafi; elowo kubo wayenamaphiko amathandathu; ngamabini wazigquma ubuso bakhe, nangamabini wazigquma iinyawo zakhe, nangamabini wayebhabha ngawo. Kwaye omnye wadanduluka komnye, wathi, Ngcwele, ngcwele, ngcwele, nguYehova wemikhosi; ihlabathi lonke lizele bubuqaqawuli bakhe. Isaya 6:1–3.

The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.

Umhlaba ukhanyiswa bubuqaqawuli bakhe xa isithunywa seSityhilelo seshumi elinesibhozo sehla, yaye uIsaya usinika elinye iqhosha elibalulekileyo xa esazisa ukuba umbono wakhe wengcwele wenzeka ngonyaka awafa ngawo uKumkani u-Uziya. UKumkani u-Uziya wayezame ukwenza umsebenzi wobupristi ngaphakathi etempileni. Ababingeleli abangamashumi asibhozo nombingeleli omkhulu bamchasayo ekwenzeni oko de iNkosi yamlisela iqhenqa ebunzini bakhe. Wamkela uphawu lwerhamncwa ngokuzama ukudibanisa igunya lakhe lombuso negunya lecawa. Akazange afe kwaoko nangoko; wasuswa etroneni, kwafakwa omnye esikhundleni sakhe, yaye ekuhambeni kwexesha ekugqibeleni wafa ngoSeptemba 11, 2001. ICawa yama-Adventist iyafa ngokuthe ngcembe, njengoko yenzayo icawa yamaYuda ngexesha likaKristu. Kodwa ngoSeptemba 11, 2001, ubu-Adventist obabusele buyalile umyalezo weendima ezintandathu zokugqibela zikaDaniyeli ishumi elinanye bafikelela esiphelweni njengophondo lwamaProtestanti lwaseUnited States, yaye abo bamelwe nguIsaya babizelwa ngoko ukuba bathabathe umyalezo omelwe lilizwi lokuqala leSityhilelo seshumi elinesibhozo.

> And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.

> Wangena uAzariya umbingeleli emva kwakhe, ekunye naye kukho ababingeleli bakaYehova abangamashumi asibhozo, amadoda anesibindi; baza bamchasa uUziya ukumkani, bathi kuye, Akukokwakho, Uziya, ukuqhumisela uYehova isiqhumiso, koko kokwababingeleli, oonyana baka-Aron, abangcwalisiweyo ukuba baqhumise isiqhumiso; phuma engcweleni; kuba ugabadelile; yaye akuyi kuba ludumo kuwe oluvela kuYehova uThixo. Wandula ke uUziya waqumba, ephethe ngesandla isitya sesiqhumiso ukuze aqhumise; kwathi esaqhwitha ngumsindo kubabingeleli, iqhenqa lavela ebunzini bakhe phambi kwababingeleli endlwini kaYehova, ngasecaleni kwesibingelelo sesiqhumiso. Waza uAzariya umbingeleli omkhulu, nababingeleli bonke, bamkhangela; nanko, wayeneqhenqa ebunzini bakhe; baza bamgxotha apho; ewe, naye ngokwakhe wakhawuleza ukuphuma, ngokuba uYehova wayembethile. Ke kaloku uUziya ukumkani waba neqhenqa kwada kwayimini yokufa kwakhe, wahlala endlwini eyahlukileyo, eneqhenqa; kuba wayenqunyulwe endlwini kaYehova; noYotam unyana wakhe wayephethe indlu yokumkani, egweba abantu belizwe. 2 Kronike 26:17–21.

It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”

Kubalulekile ukuqonda ukuba uphondo lobuProtestanti lwasuswa kwibandla lamaSeventh-day Adventist ngoSeptemba 11, 2001, kuba kukho izinto ezintathu eziphambili ekuvulweni komyalezo weSityhilelo ngemihla yokugqibela. Enye yazo yimbali ehambelanayo yophondo lweRepublicanism kunye nophondo lobuProtestanti. Enye into emele iqondwe kukubaluleka kwamabandla asixhenxe, yaye kambe eyesithathu “ziindudumo ezisixhenxe.” Zonke ezi zinto zintathu zesiprofeto zenza umyalezo ovulwayo, yaye kuyimfuneko ukuqonda ukuba kanye njengokuba ibandla lamaYuda ladlulwa ngexesha likaKristu, ubuAdventist buyadlulwa “ngemihla yokugqibela.”

Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.

UIsaya uyavuma ukuthwala umyalezo awuse kubantu bakaThixo abanyuliweyo abangathembekanga kwimbali yakhe, yaye noYesu usebenzisa kwa loo mazwi ukujongana kwa nalo olo meko kwimbali yaKhe. Abantu abanyuliweyo bomnqophiso bayadlulwa, yaye bayala “ukuva” nokuphiliswa.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Waza wathi, Hamba, uye uthi kwaba bantu, Yivani okunene, kodwa ningaqondi; nibone okunene, kodwa ningaqapheli. Yenza intliziyo yaba bantu ityebe, uze wenze iindlebe zabo zibe nzima, uwavale amehlo abo; hleze babone ngamehlo abo, beve ngeendlebe zabo, baqonde ngentliziyo yabo, baguquke, baphiliswe. Isaya 6:9, 10.

The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.

Umsebenzi awuthabathayo uIsaya nguloo msebenzi owathathwa nguYohane noHezekile xa babesidla incwadi encinane. Bathabatha isigidimi sokukhalima basise kubantu abanyulwe ngomnqophiso, abasekwinkqubo yokugabhelwa ngaphandle emlonyeni weNkosi. Isihlandlo sesibini uYesu abhekisa ngaso kwimbali abaprofeti namadoda amalungisa abanqwenela ukuyibona sibhalwe nguLuka.

> And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.

> Kwaye wena, Kapernahum, ophakanyiselwe ezulwini, uya kuthotyelwa esihogweni. Lowo univayo nina undiva mna; nalowo uninikelayo indelelo nina undinika indelelo mna; nalowo undinika indelelo mna unika indelelo Lowo undithumileyo. Ke abo bamashumi asixhenxe babuya benovuyo, besithi, Nkosi, kwanemidemon iyasithobela ngegama lakho. Wathi kubo, Ndabona uSathana esiwa ezulwini njengombane. Yabonani, ndininika igunya lokunyathela iinyoka noonomadudwane, naphezu kwawo onke amandla otshaba; yaye akukho nto iya kunenzakalisa nangayiphi na indlela. Noko ke musani ukuvuyela oku, ukuba oomoya bayanithobela; koko yibani novuyo ngakumbi kuba amagama enu ebhaliwe ezulwini. Ngelo lixa uYesu wavuya emoyeni, wathi, Ndiyakubulela, Bawo, Nkosi yezulu nehlabathi, ngokuba uzifihlile ezi zinto kwizilumko nabanengqiqo, wazityhila kwiintsana; ewe, Bawo, kuba kwakukholekile emehlweni akho oko. Zonke izinto zinikelwe kum nguBawo; yaye akukho mntu umaziyo ukuba ungubani na uNyana, ngaphandle koBawo; nokuba ungubani na uBawo, ngaphandle koNyana, nalowo uNyana athanda ukumtyhilela yena. Waza wajika waya kubafundi bakhe, wathi ngasese, Asikelelwe amehlo azibonayo izinto enizibonayo nina; kuba ndithi kuni, abaprofeti nookumkani abaninzi baye banqwenela ukubona ezo zinto nizibonayo, abaza bazibona; nokuva ezo zinto nizivayo, abazivanga. Luka 10:15–24.

Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]

Kwakhona, umongo wentsikelelo enxulunyaniswa nabo banelungelo lokubona oko amalungisa aye alangazelela ukukubona umalunga nabantu abanyuliweyo bomnqophiso abashiywayo ecaleni yaye abangathandiyo “ukuva.” UDade White ubhekisa ekugwetyweni kweKapernahum nguKristu, olungumfuziselo wokwaliwa kokukhanya okukhulu, yaye wagxininisa i-Adventism ngokubeka ukukhalinyelwa okuchasene ne-Adventism phakathi kwezi [brackets.]

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Phakathi kwabantwana bakaThixo abazibanga bona, kunyamezelo oluncinane kangakanani na olubonakalisiweyo, mangaphi na amazwi akrakra athe athethwa, kungakanani na ukugwetywa okutshiwoyo ngokuchasene nabo abangengabo benkolo yethu. Abaninzi baye bajonga abo bakwezinye iicawa njengaboni abakhulu, kanti iNkosi ayibajongi ngolo hlobo. Abo bajonga ngolo hlobo amalungu ezinye iicawa, banesidingo sokuzithoba phantsi kwesandla esinamandla sikaThixo. Abo babagwebayo basenokuba babenokukhanya okuncinane kuphela, amathuba ambalwa neenzuzo ezimbalwa. Ukuba babenako ukukhanya abaninzi bamalungu eecawa zethu ababenako, babeya kuba beqhubekile ngesantya esikhulu ngakumbi, baza balumela ukholo lwabo ehlabathini ngcono ngakumbi. Ngabo baqhayisa ngokukhanya kwabo, kanti besilela ukuhamba kuko, uKristu uthi, ‘Ke mna ndithi kuni, Kuya kuba nokunyamezeleka ngakumbi kwiTire neSidon ngomhla womgwebo kunani. Nawe, Kapernahum [ama-Seventh-day Adventists, ababenokukhanya okukhulu], ophakanyiselweyo ezulwini [ngokwenqanaba lenzuzo], uya kuthotyelwa phantsi esihogweni; kuba ukuba imisebenzi yamandla, eyenziwe kuwe, yayenziwe eSodom, yayiya kuba isahleli kude kube namhla. Ke mna ndithi kuni, Kuya kuba nokunyamezeleka ngakumbi ezweni laseSodom ngomhla womgwebo kunakuwe.’ Ngelo xesha uYesu waphendula wathi, ‘Ndiyabulela kuwe, Bawo, Nkosi yezulu nehlabathi, ngenxa yokuba uzifihlile ezi zinto kwizilumko neziqondayo [ngokokuzicingela kwazo], wazityhila kwiintsana.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.

> “‘Kwaye ngoku, ngenxa yokuba nenzile yonke le misebenzi, utsho uYehova, ndathetha kuni, ndivuka kusasa ndathetha, kodwa anivanga; ndanibiza, kodwa anaphendula; ngoko ke ndiya kuyenza kule ndlu, ebizwa ngegama lam, enithembele kuyo, nakule ndawo endayinika nina nooyihlo, njengoko ndenzayo eShilo. Kwaye ndiya kunigxotha ebusweni bam, njengoko ndabagxothayo bonke abazalwana benu, yona yonke imbewu kaEfrayim.” Review and Herald, Agasti 1, 1893.

The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.

“Imisebenzi emikhulu” eyayenziwe kwi-Adventism yayiyeyo misebenzi amadoda amalungisa nabaprofeti ababelangazelela ukuyibona nokuyiva. Leyo misebenzi mikhulu yamelwa kwimbali ka-1843 nango-1844 xa isigidimi soKhalazo lwasezinzulwini zobusuku savakaliswayo. I-Adventism iyalile imbali yayo, ingakumbi imbali ka-1843 nango-1844. Imbali eqala ize iphele ngokudana, kwangaxeshanye ikwayimbali eyayijoliswe ukubakhokelela emhlabeni owenziwe mtsha.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Babenokukhanya okuqaqambileyo okumiselwe emva kwabo ekuqaleni kwendlela, awathi umthunywa wandixelela ukuba kukuba ‘sisikhalo sasezinzulwini zobusuku.’ Oku kukhanya kwakukhazimla kuyo yonke indlela, kwanika ukukhanya ezinyaweni zabo, ukuze bangakhubeki.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> “Ukuba babegcina amehlo abo ethe ntsho kuYesu, owayephambi kwabo kanye, ebakhokelela esixekweni, babekhuselekile. Kodwa kungekudala abanye badinwa, baza bathi isixeko sisekude kakhulu, yaye babelindele ukuba babe sele bengene kuso ngaphambili. Ke ngoko uYesu wayebakhuthaza ngokuphakamisa ingalo yaKhe yasekunene ezukileyo, yaye engalweni yaKhe kwaphuma ukukhanya okwakujikajika phezu kweqela labalindele ukuBuya, baza badanduluka besithi, ‘Haleluya!’ Abanye, ngokungxama, bakukhanyela ukukhanya okwakusemva kwabo, baza bathi yayingengoThixo owayebakhokelele phaya kude kangako. Ukukhanya okwakusemva kwabo kwacima, kwashiya iinyawo zabo ebumnyameni obupheleleyo, baza bakhubeka, balahlekelwa kukubona uphawu nangoYesu, baza bawa baphuma endleleni, behla besiya kwelo hlabathi limnyama nelikhohlakeleyo lingezantsi.” Early Writings, 15.

What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.

Oko ngoku iNgonyama yesizwe sakwaYuda ikutyhilayo kukwimbali ka-1843 no-1844. “Iindudumo ezisixhenxe” zimele ixesha elisusela ku-1840 ukuya ku-1844, kodwa elo xesha liqulethe imbali ekhethekileyo kakhulu eye yamelwa ngomfuziselo ukususela ekuqaleni kwembali yomnqophiso. Intshukumo nganye yohlaziyo ihambelana nezinye, inemiqondiso efanayo kanye. Ukuba bezahluke omnye komnye, uSathana ebeya kuqulunqa icebo lohlaselo elahlukileyo kwintshukumo nganye yohlaziyo, kodwa akaze enze njalo.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Kodwa uSathana wayengahlali engenzi nto. Ngoku wazama oko athe wakuzama kuyo yonke eminye intshukumo yohlaziyo—ukulukuhla nokutshabalalisa abantu ngokubanikela ngobuqhetseba into eyomgunyathi endaweni yomsebenzi oyinyaniso. Njengokuba kwakukho ooKristu bobuxoki kwinkulungwane yokuqala yebandla lamaKristu, kwavela ngokunjalo nabaprofeti bobuxoki kwinkulungwane yeshumi elinesithandathu.” The Great Controversy, 186.

The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.

Ingongoma ephambili kulo mhlathi, ngokubhekiselele kumyalezo opheleleyo esiwabelanayo, kukuba xa ubu-Adventist bayeka ukuxhasa isambatho sobuProtestanti baza basihluthwa ngokupheleleyo ngoSeptemba 11, 2001, basanyanzelisa ukuba bona bangumbutho wentsalela ovakalisa isikhalo esikhulu sengelosi yesithathu. Noko ke bona bangabobuxoki. Ukuba awuqondi ukuba nguwuphi na umbutho ngoku othwele uphondo lobuProtestanti, phantse akunakwenzeka ukuqonda ukufana phakathi kweempondo ezimbini eUnited States.

The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.

Imbali ka-1843 neka-1844 imelwe kuyo yonke intshukumo yohlaziyo, yaye ngoku siya kusebenzisa isiqalo sikaSirayeli wamandulo njengabantu abanyulwe nguThixo nesiphelo sikaSirayeli njengabantu abanyulwe nguThixo ukubonakalisa okufanayo ngoSirayeli wale mihla, kugxilwe ku-1843 naku-1844 njengoko kumelwe kumgca ngamnye weentshukumo zohlaziyo.

Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.

UMoses waprofeta ukuba iNkosi iya kuvusa umprofeti onjengaye, yaye loo mprofeti yayinguYesu. ULuka kwiZenzo uyaqinisekisa ukuba uYesu wazalisekisa isiprofeto sikaMoses.

> The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

> UYehova uThixo wakho uya kukuvusela uMprofeti ophuma phakathi kwakho, kubazalwana bakho, onjengam; niya kumphulaphula yena. Duteronomi 18:15.

Jesus is the prophet we are to listen to.

uYesu ngumprofeti esimele ukumphulaphula.

> For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.

> Kuba okunene uMoses wathi koobawo bethu, INkosi uThixo wenu iya kunivusela umProfeti ophuma phakathi kwabazalwana benu, onjengam; yiveni yena ezintweni zonke athe wakuthetha kuni. Kwaye kuya kuthi, wonke umphefumlo ongayi kumva loo Mprofeti uya kutshatyalaliswa phakathi kwabantu. Ewe ke, nabo bonke abaprofeti ukususela kuSamuweli nabo balandela emva, bonke abathe bathetha, nabo baxela kwangaphambili ngezi mini. Nina ningabantwana babaprofeti, nabanomnqophiso awawenzayo uThixo koobawo bethu, esithi kuAbraham, Kwaye embewini yakho kuya kusikelelwa zonke izizalwana zomhlaba. Kuni kuqala uThixo, emvusile uNyana wakhe uYesu, wamthuma ukuba anisikelele, ngokuguqula elowo kuni ebubini bakhe. IZenzo 3:22–26.

The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.

Umgca wohlaziyo kaKristu uqala ngexesha lesiphelo, njengoko yonke imigca yohlaziyo isenza. “Ixesha lesiphelo” ngemihla kaKristu yayikukuzalwa kwaKhe. ISibhalo sibonisa ukuba ekuzalweni kwaKhe kwabakho ukwanda kolwazi okuhambelana nenkcazo “yexesha lesiphelo” encwadini kaDaniyeli. Nokuba yayingabelusi, izilumko ezivela empumalanga, uHerode onomsindo, okanye uAna noSimeyon etempileni, kwabakho ukwanda kolwazi xa wayezelwe. Ngelo xesha ubunkokeli bebandla lamaYuda badlulwayo. Uqhawulo-mtshato lwaluyinkqubo eqhubekayo, kodwa lwaqala ngokwala kwabo umyalezo owatyhilwayo ngexesha lesiphelo.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

> “Abantu abayazi, kodwa iindaba eziwuzalisayo zenza izulu ligcwale luvuyo. Ngenkathalo enzulu ngakumbi nethantamisayo ngakumbi izidalwa ezingcwele ezivela kwihlabathi lokukhanya zitsalwa ziye emhlabeni. Ihlabathi liphela liqaqambile ngakumbi ngenxa yobukho baKhe. Ngaphezu kweenduli zaseBhetelehem kuhlanganisene isihlwele esingenakubalwa seengelosi. Zilindele umqondiso wokuvakalisa ezi ndaba zimnandi ehlabathini. Ukuba iinkokeli zakwaSirayeli zazithembekile eluxanduvweni lwazo, zazinokuba zabelene ngovuyo lokubhengeza ukuzalwa kukaYesu. Kodwa ngoku zidlulwe.” The Desire of Ages, 47.

The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”

Ubunkokeli be-Adventism badlulwa ngo-1989 xa kwazalisekayo uDaniyeli 11:40. “Ixesha lesiphelo” kwimbali kaMoses, owayefuzisela uYesu, yayikukuzalwa kwakhe, apho intsapho yakhe yaza emva koko intombi kaFaro yamkela ukwanda kolwazi ngoMoses oselusana. Igama lakhe, kambe ke, lithetha ukuthi “osindiswe ephuma emanzini,” yaye uYesu kuthetha ukuthi “uYehova uyasindisa.”

After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.

Emva “kwexesha lokuphela” yonke imigca yohlaziyo ibonisa ixesha apho ulwazi olwandisiweyo kuloo mbali lwenziwa lube sesikweni lube ngumyalezo onokumiswa njengobungqina kwisizukulwana esiza kubekwa ityala ngenxa yokukhanya okwatyhilwayo ngexesha lokuphela.

John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.

UYohane uMbhaptizi wawenza ngokusesikweni umyalezo kaKristu, yaye umyalezo kaMoses wenziwa ngokusesikweni ngonyaka wakhe wamashumi amane, xa wazama ukukhulula amaSirayeli eYiputa ngamandla akhe. Umyalezo wokukhululwa eYiputa ngoku wawusele usezinkcwadini zoluntu.

Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.

Kwiminyaka engamashumi amane kamva, isigidimi sikaMoses sanikwa amandla etyholweni elivuthayo, saza sahamba kunye nemiqondiso emibini yobuthixo bukaThixo, njengoko yayimelwe yintonga eyaguqukayo yaba yinyoka, nangesandla esineqhenqa uMoses awasikhupha esifubeni sakhe. Isigidimi sikaYesu sanikwa amandla ekubhaptizweni kwaKhe, okwakhapha imiqondiso emibini yobuthixo, ilizwi likaYise noMoya oyiNgcwele. Uphawu olulandelayo lwendlela kuzo zombini ezi mbali lumela ukuphoxeka kokuqala, ixesha lokulibaziseka, ukufika kwengelosi yesibini okanye u-1843.

The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.

Ukuphoxeka emgceni kaMoses kwabonakaliswa ngumfazi wakhe xa ingelosi yehla ukuze ibulale uMoses ngenxa yokungamlusi unyana wakhe. Ngenxa yokoyika, uZipora wayenza ngokwakhe loo nkqubo kunyana wabo. UMoses wayelibele ukumlusa unyana wakhe! Owona mqondiso kanye womnqophiso owanikwa uAbraham walityalwa nguMoses. UBawo uAbraham wayebeke phambili ukuqikelelwa kokuthinjwa nokukhululwa kwamaHebhere eYiputa nakuYiputa, yaye isiprofeto sakhe sasiza kuzalisekiswa ngokukodwa ngoMoses, kanti uMoses walibala ukumlusa unyana wakhe. Ngelo xesha uMoses wamthumela uZipora ukuba abuyele kuhlala noyise de kube semva kokukhululwa. Wahlala kwaMidiyan de uMoses wakhokela abantwana bakaSirayeli emanzini oLwandle oluBomvu, nto leyo umpostile uPawulos asixelela ukuba imela ubhaptizo, lona kanye isiko elathabatha indawo yolwaluko. Musa ukuphoswa lelo nqaku. Ukufika komqondiso wendlela omele ingelosi yesibini kwimbali kaMoses, lowo mqondiso wendlela uzala ukuphoxeka kokuqala kuloo mbali, kwakukukhatywa komthetho oyintloko wobudlelane bomnqophiso ka-Abraham noThixo.

The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.

Ukuphoxeka kokuqala kumgca kaKristu yayikukufa kukaLazaro, nto leyo uMarta noMariya ababengathandabuzi ukuba yayingayi kwenzeka ukuba uYesu wayengalibazisanga de uLazaro abe sele eneentsuku ezine efile. Ukuphoxeka kokuba uYesu avumele umhlobo wakhe osenyongweni uLazaro afe aze abole engcwabeni kwakukhulu kakhulu, kungekuphela nje koodade bobabini, kodwa nakubafundi. Kanti ke ukuvuswa kukaLazaro kwabasisitywina sobulungiseleli bonke bukaKristu.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Ekulibaziseni kwakhe ukuza kuLazaro, uKristu wayenenjongo yenceba ngakubo abo babengamamkelanga. Walibala, ukuze ngokuvusa uLazaro kwabafileyo anike abantu bakhe abaneenkani, abangakholwayo, obunye ubungqina bokuba ngenene waye ‘lulo uvuko, nobomi.’ Wayengafuni ukulahla lonke ithemba ngabantu, izimvu ezihluphekileyo, ezibhadulayo zendlu kaSirayeli. Intliziyo yakhe yayisophuka ngenxa yokungaguquki kwabo. Ngenceba yakhe wazimisela ukubanika obunye ubungqina bokuba wayenguMbuyiseli, Lowo kuphela owayenokuzisa ubomi nokungafi ekukhanyeni. Oku kwakufanele kube bubungqina ababingeleli abangenakubutolika gwenxa. Esi yayisisizathu sokulibazisa kwakhe ukuya eBhetani. Lo mmangaliso ubalaseleyo, ukuvuswa kukaLazaro, wawuza kubeka itywina likaThixo emsebenzini wakhe nasekubangweni kwakhe ubuthixo.” The Desire of Ages, 529.

The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.

Ukutywinwa kwekhulu elinamashumi amane anesine amawaka kaThixo kubonakaliswa kwimbali ka-1843 noka-1844, kuba sixelelwa ukuba yayinguLazaro owakhokela uKristu engena eYerusalem ekungeneni koloyiso. Imbali yokungena koloyiso yileyo imbali uDade White ayisebenzisayo ukubonakalisa isiKhalo saphakathi kobusuku sika-1843 noka-1844. Kwakukho ukungaqondi ngokuphathelele uKristu enegunya lokuvusa abafileyo ngamandla kaThixo okudala. UMariya noElizabhete bavuma ukuba babemazi uYesu enegunya lokuvusa uLazaro ngexilongo lokugqibela, kodwa babengaboni ukuba wayenalo ngokwenene igunya lokumvusa ngelo xesha nakuloo ndawo. Babekhanyela kanye inyaniso awafikayo ukuyibonakalisa ekubhaptizweni kwakhe nasekufeni kwakhe, okuyisiqalo nesiphelo sobulungiseleli bakhe bobuqu beminyaka emithathu enesiqingatha. Babengenakubona de kususwe ilitye engcwabeni, kanye njengoko isandla sakhe sasiza kuthi kamva sisuswe kwimpazamo kwezinye zeenani ezikwitshathi ka-1843.

Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.

UMoses, emva kokuba emgxothile uZipporah kulo mzabalazo wawusondela noFaro, wadibana nomkhuluwa wakhe uAron, baza abo bathunywa babini baqhubeka baya eYiputa bemele isigidimi sengelosi yesibini. Ngaphambi kokuba kuhliselwe iYiputa naziphi na izibetho, uMoses walumkisa uFaro esithi, ukuba akayi kuvumela uSirayeli, izibulo likaThixo, ukuba liphume liye kunqula, ngoko uThixo uya kubulala amazibulo aseYiputa.

> And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.

> Yaye uYehova wathi kuMoses, Xa ubuyela eYiputa, qiniseka ukuba uyayenza phambi koFaro yonke loo mimangaliso endiyibeke esandleni sakho; kodwa ndiya kuyenza lukhuni intliziyo yakhe, ukuze angabakhululi abantu. Uze uthi kuFaro, Utsho uYehova ukuthi, USirayeli ungunyana wam, wamazibulo am. Ndithi kuwe, Mkhulule unyana wam, ukuze andikhonze; yaye ukuba uyala ukumkhulula, khangela, ndiya kumbulala unyana wakho, amazibulo akho. Eksodus 4:21–23.

The Midnight Cry was a prediction that in the future would be fulfilled.

Isikhalo Sasezinzulwini Zobusuku sasisisiprofeto esiya kuzaliseka kwixesha elizayo.

> “In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.

> “Ekukhululweni kukaSirayeli eYiputa, ukungcwaliswa kwamazibulo kwaphinda kwayalelwa. Ngoxa abantwana bakaSirayeli babekwikhoboka kumaYiputa, iNkosi yayalela uMoses ukuba aye kuFaro, ukumkani waseYiputa, aze athi, ‘Itsho iNkosi ukuthi, USirayeli ungunyana Wam, elo zibulo Lam; yaye ndithi kuwe, Myeke unyana Wam ahambe, ukuze andikhonze; kodwa ukuba uyala ukumkhulula, yabona, ndiya kumbulala unyana wakho, elo zibulo lakho.’ Eksodus 4:22, 23.

> “Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.

> “UMoses wasisa isigidimi sakhe; kodwa impendulo kakumkani onekratshi yaba, ‘Ngubani na uYehova, ukuba ndilithobele ilizwi laKhe ndiyeke amaSirayeli ahambe? Andimazi uYehova, yaye andiyi kuwakhulula amaSirayeli ahambe.’ Eksodus 5:2. INkosi yabenzela abantu baYo ngemiqondiso nangemimangaliso, ithumela izigwebo ezoyikekayo phezu koFaro. Ekugqibeleni ingelosi etshabalalisayo yayalelwa ukuba ibulale amazibulo abantu nawezilwanyana phakathi kwamaYiputa. Ukuze amaSirayeli asindiswe, ayalelwa ukuba abeke ezipalini zeminyango yawo igazi lemvana exheliweyo. Indlu nganye yayimele iphawulwe, ukuze xa ingelosi ifika kuthumo lwayo lokufa, idlule kwizindlu zamaSirayeli.” The Desire of Ages, 51.

The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.

Umyalezo Wokukhala Kwasezinzulwini zobusuku kuFaro wawuchaza ukufa kwamazibulo njengempendulo kwimvukelo kaFaro. Emva kokuba umyalezo ufakwe embhalweni, izibetho, ezazimela amandla oKukhala Kwasezinzulwini zobusuku ehlotyeni lowe-1844, zehlela iYiputa. Umyalezo woKukhala Kwasezinzulwini zobusuku watyhutyha ilizwe lonke njengeliza elinamandla ehlotyeni lowe-1844. Izibetho zatshayela iYiputa, yaye xa kwafika ukufa kwamazibulo okwathenjiswayo, kwavakala isikhalo ezinzulwini zobusuku kulo lonke elaseYiputa.

> And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.

> Waza uMoses wathi, Itsho iNkosi ukuthi, Malunga nobusuku obuphakathi kobusuku ndiya kuphuma ndiye phakathi kweYiputa; yaye onke amazibulo ezweni laseYiputa aya kufa, kususela kwizibulo likaFaro ohleli etroneni yakhe, kuse kwizibulo lesicakakazi esisemva kwesigayo; kwanawo onke amazibulo ezilwanyana. Kuya kubakho ukukhala okukhulu kulo lonke ilizwe laseYiputa, okungazange kubekho kufana nako, kungekho nokuba kuya kuphinda kubekho okufana nako. Eksodus 11:4–6.

The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.

Ukungena kukaKristu eYerusalem ngoloyiso kwakhokelela emnqamlezweni waseKalvari, yaye abafundi bakaKristu nabanye abalandeli bakhe bafikelwa kukuDandatheka Okukhulu.

> “Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.

> “Ukudana kwethu kwakungengako njengokwalabafundi. Xa uNyana womntu wangena eYerusalem ngoloyiso, bekulindelekile kubo ukuba athweswe isithsaba abe ngukumkani. Abantu bathontelana bevela kuwo wonke ummandla ojikelezileyo, bakhala besithi: ‘Hosana kuNyana kaDavide.’ Kwaye xa ababingeleli nabadala bamncenga uYesu ukuba athulise isihlwele, wavakalisa ukuba ukuba bathi cwaka bona, amatye ngokwawo aya kukhala, kuba isiprofeto simelwe kukuzaliseka. Sekunjalo, kwiintsuku nje ezimbalwa aba bafundi kanye babona iNkosi yabo abayithandayo, ababehamba bekholelwa ukuba iya kulawula etroneni kaDavide, isolulwe emnqamlezweni okhohlakeleyo ngaphezu kwabaFarisi ababehlekisa, begculela. Amathemba abo aphezulu aphoxeka, yaye ubumnyama bokufa babagubungela.” Testimonies, volume 1, 57, 58.

The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.

Ukuphoxeka okukhulu kwabafundi nabaseMiller nako kumelwe ngamaHebhere xa babevaleleke phakathi komkhosi kaFaro noLwandle oluBomvu.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “Phezu kwethu kukhanya ukukhanya okuqokelelweyo kwamaxesha adlulileyo. Ingxelo yokulibala kukaSirayeli igcinelwe ukusikhanyisela. Kule minyaka uThixo ubeke isandla Sakhe ekuziqokeleleni kuYe abantu abavela kuzo zonke iintlanga, izizwana, neelwimi. Kumbutho we-advent usebenzele ilifa Lakhe, kanye njengoko wasebenzela amaSirayeli ekubakhokeleni bephuma eYiputa. Ekuphoxekeni okukhulu kowe-1844 ukholo lwabantu Bakhe lwavavanywa njengoko lwavavanywa olwamaHebhere kuLwandle oluBomvu.” Testimonies, volume 8, 115, 116.

It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.

Kubalulekile ukuqonda ukuba, xa uKristu wangena eYerusalem, ukuphefumlelwa kwelo lixa kwavelisa ukuqhuma kwendumiso, awathi abaFarisi bazama ukuluthulisa. Undoqo wekwayara yendumiso yayikukubhekisa kuYesu njengonyana kaDavide, kanye loo mqondiso uKristu awawusebenzisayo ukuphawula isiphelo sonxibelelwano lwakhe lwamazwi namaYuda ayembambeneyo kwiingxoxo. Okona kwacaphukisa amaYuda yayikukuvuma ukuba, xa babebiza uYesu ngoNyana kaDavide, babebhekisa ngokwentetho efihlakeleyo ekungeneni koloyiso kukaKumkani uDavide eYerusalem.

In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.

Kwimbali yomsebenzi kaDavide wokuzisa ityeya eYerusalem, ukuxhotyiswa kwesigidimi kwakumelwe kukuxhotyiswa kukaDavide.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Waqhubeka uDavide, esiba mkhulu ngakumbi; yaye uYehova uThixo wemikhosi wayenaye. 2 Samuweli 5:10.

Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.

Emva koko uDavide wazimisela ukuzisa ityeya eYerusalem. Ekuziseni ityeya kwisixeko sikaDavide, kwakumele kubekho ukuphoxeka, njengakuyo yonke imigca yenguquko. Uzza, ogama lakhe lithetha amandla, esazi kakuhle ukuba wayenganikwanga gunya lokuyichukumisa ityeya, wenjenjalo nokuba kunjalo. Kanye umcimbi owabangela ukuba ityeya iye ekuthinjweni kwasekuqaleni, yayikukungathobeli intando etyhiliweyo yeNkosi, nokuzicingela ngokunxulumene namandla adibene netyeya kaThixo. Sekunjalo uUzza, indoda eyomeleleyo kaDavide, akathobela, kanye njengokuba noMoses akathobela umyalelo wolwaluko. UUzza wabethwa wafa, yaye ityeya yahlala ngaphandle kweYerusalem de uDavide waqonda ukuba abo babegade indawo apho ityeya yayihleli khona emva kokufa kukaUzza babesikelelwa. Waza uDavide waphinda waqalisa ukuyizisa ityeya eYerusalem. Njengoko uDavide wayedanisa engena eYerusalem, umfazi wakhe wabona ubuze bakhe waza waphoxeka kakhulu.

Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.

Imigca emithathu yeentshukumo zohlaziyo zonke ezibhekisa ku-1843 naku-1844, elo xesha amadoda amalungisa nabaprofeti abanqwenela ukulibona nokuliva. Iimpawu zokufika kwengelosi yesibini, ngaloo ndlela ziphawula ixesha lokulibaziseka nokuphoxeka, kulula zonke ukuzibona. Iinyaniso ezinzulu zibonisa ukuba ukuphoxeka kwakungengakokungaqondi nje kwicala likaMoses, okanye u-Uza, okanye uMarta noMariya, kodwa kwakukukuphoxeka okunxulumene nokwala umgaqo osisiseko onxibelelene kanye nembali apho olo phoxeko lwazaliseka khona. KuMoses kwakuluphawu lolwaluko; ku-Uza kwakukukuzingca ngokuthabatha inkululeko ngemiyalelo kaThixo malunga netyeya; kuMarta noMariya kwakukukungabi nalo ukholo kumandla okudala kaKristu okuvusa kwabafileyo.

With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.

NgoMoses owona mxholo usembindini wenkonzo yakhe yayikukumisa ubudlelane bomnqophiso nabantu abanyuliweyo, ukanti uMoses walibala umqondiso waloo mnqophiso. NgoUzza, yayiyiyo kanye imfundiso esisiseko yobungcwele bomthetho kaThixo, owawumelwe yityeya. NgoMarta noMariya, yayiyeyona nto isembindini wenkonzo kaKristu, eqala ngokubhaptizwa kwaKhe, ize iphele ngokufa kwaKhe, ukungcwatywa nokuvuka kwaKhe, njengoko kwakufanekisiwe ekuqaleni kwenkonzo yaKhe. Ukudana kokuqala kowe-1843 kwabangelwa yimpazamo kwezinye zamanani ayekwitshathi eyayikukuzaliseka kwesiprofeto sikaHabakuki. Le mpazamo yachaphazela owona mgaqo uphambili wentshukumo kaMiller—umgaqo wosuku olunye lube ngunyaka.

The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.

“Iindudumo ezisixhenxe” zimela intshukumo ye-Advent ka-1840 ukuya ku-1844, kodwa ngaphakathi kwaloo ntshukumo kukho imbali ka-1843 ukuya ku-1844 eqala ize iphele ngokudaniswa, ngaloo ndlela ibeka utyikityo lwe-Alpha ne-Omega kuloo mbali. Kwaye loo mbali kanye yile mbali uYesu noEllen White abakhomba kuyo njengembali engcwele athe amalungisa ahlala enqwenela ukuyibona.

Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.

Loo migca mine; uMoses, uDavide, uKristu namaMillerite bafundisa ukuba xa umzekeliso weentombi ezilishumi uphindwa ekupheleni kwehlabathi, kuya kubakho ukuxhotyiswa ngamandla, kungekhona komyalezo wengelosi yesibini, kodwa kowengelosi yesithathu, olandelwa kukudana, okuqalisa ixesha lokulibaziseka.

When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.

Xa ingelosi yokuqala yehlayo ngomhla we-11 Agasti 1840, yaqinisekisa umgaqo oyintloko wesiprofeto wamaMillerite, yaye ukudana kwawo kokuqala kwakuya kunxulunyaniswa ngokukodwa naloo mgaqo. Xa oko kudana kwakunye nexesha lokulibaziseka kwaphela kwiMidnight Cry, loo myalezo nawo wawuya kunxulumana nomgaqo wosuku ngonyaka, kwananjalo nokuchongwa kokuba uKristu wayeza kuza ngomhla we-22 Oktobha 1844. Zonke iimpawu ezine zendlela zika-1840 ukuya ku-1844 zazinxulunyaniswa nomgaqo wosuku ngonyaka.

The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.

AmaYuda enziwa abagciniweyo bomthetho kaThixo, yaye umba omelwe kumgca kaMoses ngumthetho kaThixo nemimiselo. Kwimbali kaDavide kwakunjalo kwakhona ngomthetho kaThixo. Kwimbali kaKristu kwakungumthetho kaThixo, kuba ngaphandle kokuphalazwa kwegazi akukho kuxolelwa kwesono esityhilelwe umoni ngumthetho kaThixo. Kodwa ubuAdventist benziwa abagciniweyo kungekhona bomthetho kaThixo kuphela, kodwa nangeLizwi lesiprofeto.

Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.

Ngoko ke, umxholo kumgca wembali yamaMillerite yimithetho kaThixo yesiprofeto. Ekupheleni kwe-Adventism, kuya kuphinda kube malunga nemithetho yokutolikwa kwesiprofeto, kodwa ukususela ngowe-1844 ixesha lesiprofeto alisayi kuphinda lisetyenziswe. Imithetho ekupheleni isekelwe ku-Alpha no-Omega obubonisa isiphelo ukusuka ekuqalekeni.

When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.

Xa ubungangamsha bama-Ottoman baphelayo ekuzalisekeni kweshwangusha lesibini, obabumela umsebenzi wesiprofeto wobuSilamsi, isiprofeto seminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu seSityhilelo 9:15 sazaliseka, yaye “umgaqo wokuba usuku lumele unyaka,” ongundoqo kanye womsebenzi kaMiller, waqinisekiswa.

When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.

Xa ubuSilamsi babetha ngomhla we-11 kuSeptemba 2001, ukufika kobubi besithathu ekuzalisekisweni kwesiTyhilelo 8:13 kwazalisekiswa, yaye umgaqo owawuyintliziyo kanye yomsebenzi weFuture for America waqinisekiswa; loo mgaqo uchazwe ngokulula njengokuphindaphindwa kwembali. Isiprofeto sexilongo sobubi esimela ubuSilamsi saqinisekiswa xa kwazalisekiswa zombini ingelosi yesiTyhilelo seshumi ngo-1840 nengekosi yesiTyhilelo seshumi elinesibhozo ngo-2001. Imbali yayiphindaphindile. Into ebeya kulindeleka ngokulandelayo kukudana.

The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.

Ukudana kwakuya kuzisa ixesha lokulibaziseka. Ukudana kwakuya kudimaza kuze kusasaze abo babebandakanyekile emsebenzini. Ukudana kwakuya kwenziwa kukungahoywa komthetho osisiseko wesiprofeto, enyanisweni owona mgaqo uphambili wesiprofeto owamiselwa ekuqaleni koBuadventi. Ukuxhotyiswa kukaSeptemba 11, 2001 kwakunxulumene neSilamsi, yaye ukudana kukaJulayi 18, 2020 kwakungokweSilamsi. Siyaxelelwa ukuba oko okwamenza uSamuel Snow nabanye emva kwakhe bakwazi ukuqonda umhla ka-Oktobha 22, 1844, kukuba iNkosi yasusa isandla saYo kwimpazamo ethile kwezinye iinani ezazikwitshathi ka-1843. Emva koko uSnow namaMillerite babona ukuba obo bungqina bunye obabebakhokelele ekubikezeleni unyaka ka-1843 njengokuzaliseka kwesiprofeto seminyaka engamawaka amabini anamakhulu amathathu, ngoku baqonda ukuba yayibubo kanye obo bungqina bunye obabubavumela ukuba bachonge u-Oktobha 22, 1844.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.

> “UYesu nawo wonke umkhosi wasezulwini babajonga ngovelwano nangothando abo babethe, belindele ngolindelo olumnandi, banqwenela ukumubona Lowo imiphefumlo yabo yayimthanda. Iingelosi zazindanda phezu kwabo, ukuze zibaxhase ngexesha lokulingwa kwabo. Abo babengalihoyanga ukwamkela isigidimi sasezulwini bashiywa ebumnyameni, yaye ingqumbo kaThixo yavutha kubo, ngenxa yokuba bengavumanga ukwamkela ukukhanya awabathumela kona evela ezulwini. Abo bathembekileyo, badanileyo, ababengenakuqonda isizathu sokuba iNkosi yabo ingafiki, abazange bashiywe ebumnyameni. Baphinda bakhokelwa kwiiBhayibhile zabo ukuze baphengulule amaxesha eziprofeto. Isandla seNkosi sasuswa kula manani, yaye impazamo yacaciswa. Babona ukuba amaxesha eziprofeto afikelela ku-1844, nokuba kwa obo ubungqina babebubonakalisile ukungqina ukuba amaxesha eziprofeto aphela ngo-1843, babungqina ukuba ayeza kuphela ngo-1844. Ukukhanya okuvela eLizwini likaThixo kwakhanyisa imeko yabo, baza bafumanisa ixesha lokulibaziseka—‘Nokuba wona [umbono] ulibazisa, ulinde wona.’ Ngothando lwabo lokuza kukaKristu ngokukhawuleza, babekungahoyanga ukulibaziseka kombono, okwakumiselwe ukubonakalisa abo balindayo bokwenyaniso. Baphinda baba nenqaku lexesha. Ukanti ndabona ukuba abaninzi kubo babengenako ukuphakama ngaphezu kokudana kwabo okunzulu ukuze babe nelo qondo lenzondelelo namandla elaliphawule ukholo lwabo ngo-1843.” Early Writings, 236, 237.

We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.

Simele silindele ukuba ubungqina obakhokelela kwisibikezelo sokuba ubuSilamsi buya kuhlasela i-United States ngoJulayi 18, 2020, buya kuqinisekisa ukuba emthethweni weCawa oza kufika kungekudala, ubuSilamsi sisigwebo esiziswa ngokuchasene ne-United States, apho umba wexesha ungasayi kuphinda unxulunyaniswe neso siganeko.

Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.

Iimpawu ezine eziphambili kwimbali ka-1840 ukuya ku-1844. Yonke impawu inxulunyaniswa nokusetyenziswa komgaqo ophambili kaMiller—umgaqo wosuku lube ngunyaka.

Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.

Iimpawu ezine eziphambili kwimbali ka-2001, de kube ngumthetho weCawe. NgoSeptemba 11, 2001 kwakungoSilamsi. Uqikelelo olungaphumelelanga lukaJulayi 18, 2020 lwalungengoSilamsi. Yonke impawu yendlela inxulunyaniswa nokusetyenziswa komgaqo ophambili weFuture for America—ukuphindwa kwembali. “Iindudumo ezisixhenxe” zimele iziganeko ezizayo eziya kutyhilwa ngokolandelelwano lwazo. Eyokuqala kwezi mpawu zendlela zine yayinguSeptemba 11, 2001, echaza uhlaselo lwe-United States olwenziwa nguSilamsi ekuzalisekeni kwelishwa lesithathu. Impawu yokugqibela yendlela, emele umthetho weCawe kwimbali yethu, imele ukuba ibe ngengoSilamsi kuba uAlfa no-Omega usoloko ebonakalisa isiphelo kususela ekuqalekeni, yaye uAlfa no-Omega nguYe owazitywinayo “iindudumo ezisixhenxe” ngenxa kanye yale mbali. UbuSilamsi buya kuhlasela i-United States ngexesha lomthetho weCawe.

This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.

Le yenye yezinto ezintathu eziphambili zokutyhilwa kweendudumo ezisixhenxe, ezithe ngoku zaqalisa ukuvulwa. Akuba uMoses evakalise umyalezo owawufuzisela isiKhalo saphakathi kobusuku kumgca wakhe wembali, iintshukumo zokugqibela zakhawuleza. Izibetho ezilishumi ezingaphezu kwendalo nezonakalisayo zalandela de kwazaliseka isiprofeto samazibulo, zenza isikhalo phakathi kobusuku eYiputa. Akuba uKristu engenile eYerusalem, amanyathelo akhawulezayo esiya emnqamlezweni aqalisa. Akuba umyalezo ubhengeziwe, kwakungasekho kubuyela umva. Ukusukela kwinkampu-ntlanganiso yaseExeter ngomhla we-12 Agasti 1844, kungekapheli neenyanga ezimbini, uqikelelo lwazaliseka.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Laza ilizwi likaYehova lafika kum, lisithi, Nyana womntu, yintoni na eso saga eninaso ezweni lakwaSirayeli, nisithi, Imihla iyolulwa, nombono wonke uyasilela? Ngoko baxelele, uthi iNkosi uYehova; Ndiya kusiphelisa esi saga, yaye abasayi kuphinda basisebenzise njengesaga kwaSirayeli; ke uthi kubo, Imihla isondele, kwanokuzaliseka kombono wonke. Kuba akusayi kuphinda kubekho mbono ulilize nokuvumisa okugudileyo phakathi kwendlu yakwaSirayeli. Kuba ndim uYehova: ndiya kuthetha, nelizwi endiya kulithetha liya kwenzeka; alisayi kuphinda lolulwe; kuba ngemihla yenu, ndlu enemvukelo, ndiya kulithetha ilizwi, ndilenze, itsho iNkosi uYehova. Laphinda lafika kum ilizwi likaYehova, lisithi, Nyana womntu, khangela, abendlu yakwaSirayeli bathi, Umbono awubonayo ngoweentsuku ezininzi ezizayo, yaye uprofeta ngamaxesha akude. Ngoko ke uthi kubo, Itsho iNkosi uYehova; Akusayi kuphinda kulibaziseke nalinye lamazwi am, kodwa ilizwi endilithethileyo liya kwenziwa, itsho iNkosi uYehova. Hezekile 12:21–28.

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