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# The Book of Daniel - Number One-Hundred and One

Incwadi kaDaniyeli — Inombolo Ikhulu Elinye Nenye

The Messenger of the Covenant: From Purification to Purging

UMthunywa woMnqophiso: Ukusuka Ekuhlanjululweni Ukuya Ekucocweni Ngokuqothula

Author

Jeff Pippenger

Published

February 29, 2024

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The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.

Iveki awawuqinisa ngalo uKristu umnqophiso yayimela ixesha elisusela ekubhaptizweni kwaKhe, de kwaba xa uKristu engcwele esesibingelelweni sasezulwini wema ekuxulutyweni ngamatye kukaStefano.

> But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.

> Ke yena, ezaliswe nguMoya oyiNgcwele, wajonga ezulwini ngokuzingisa, wabona uzuko lukaThixo, noYesu emi ngasekunene kukaThixo, Wathi, Yabonani, ndibona amazulu evulekile, noNyana womntu emi ngasekunene kukaThixo. Bandula bona bakhwaza ngezwi elikhulu, bavala iindlebe zabo, baza bamngxamela ngazwinye, Bamkhuphela ngaphandle komzi, bamxuluba ngamatye; namangqina abeka iingubo zawo phantsi ezinyaweni zomfana ogama linguSawule. Bamxuluba ke uStefano ngamatye, yena ebiza kuThixo, esithi, Nkosi Yesu, wamkele umoya wam. Waguqa ngamadolo, wakhwaza ngezwi elikhulu, wathi, Nkosi, musa ukubabekela esi sono. Akuba etshilo oko, walala ubuthongo. IZenzo 7:55–60.

When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.

Xa uStefano wagityiselwa ngamatye waza uMikayeli wema, iindaba ezilungileyo zaya kwiintlanga, kuba kude kube lelo xesha iindaba ezilungileyo zazilinganiselwe kumaYuda.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> “Wandula ke ingelosi, ‘Uya kuqinisela umnqophiso nabaninzi iveki enye [iminyaka esixhenxe].’ Iminyaka esixhenxe emva kokuba uMsindisi eqalise ulungiselelo lwaKhe, iindaba ezilungileyo zazimele zishunyayelwe ngokukodwa kumaYuda; iminyaka emithathu enesiqingatha nguKristu ngokwaKhe; yaye emva koko ngabapostile. ‘Esazulwini seveki uya kuphelisa umbingelelo nomnikelo.’ Daniyeli 9:27. Entwasahlobo ka-A. D. 31, uKristu, umbingelelo wenyaniso, wanikelwa eKalvari. Kwandula ke ikhuselo letempile lakrazulwa laba mbini, kubonakalisa ukuba ubungcwele nentsingiselo yenkonzo yombingelelo zazimkile. Ixesha lalifikile lokuba umbingelelo wasemhlabeni nomnikelo kuphele.”

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> “Le veki inye—iminyaka esixhenxe—laphela ngowama-34 A. D. Emva koko, ngokuxulutywa ngamatye kukaStefano, amaYuda ekugqibeleni atywina ukwala kwawo iindaba ezilungileyo; abafundi ababechithachithiwe ngenxa yentshutshiso ‘bahamba kuyo yonke indawo beshumayela ilizwi’ (IZenzo 8:4); yaye kungekudala emva koko, uSawule umtshutshisi waguquka, waza waba nguPawulos, umpostile weentlanga.” The Desire of Ages, 233.

In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.

Ngonyaka wama-34, iveki engcwele (iintsuku ezingamawaka amabini anamakhulu amahlanu anamashumi amabini), yaphela, yaza iSirayeli yamandulo yaqhawulwa umtshato noThixo; ixesha layo lovavanyo lalisivalwe ngokupheleleyo. Ngelo xesha impindezelo nxamnye neSirayeli yamandulo ngenxa yokwala umnqophiso, nangenxa yokubethelelwa emnqamlezweni koNyana kaThixo, yayiphantsi komgwebo kaThixo wokuphumeza. UThixo, ngenceba yaKhe yokunyamezela ixesha elide, wakuhlehlisa ukutshatyalaliswa kweYerusalem kwada kwangqingwa kwaza kwatshatyalaliswa ngowama-66 AD kwesa kuma kowe-70 AD.

The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.

Iivesi ezikwisahluko sesithoba sikaDaniyeli, ezachaza iveki uKristu awawuqinisa ngayo umnqophiso, zikwachaza nokuba iRoma yobuhedeni (inkosana eza kuza) yayiza kutshabalalisa umzi nengcwele, kodwa uThixo, ngenceba yaKhe yokunyamezela ixesha elide, wavumela abantwana bakaSirayeli wamandulo ithuba lokuva iindaba ezilungileyo nokwenza isigqibo, njengoko ooyise babo babenzile ngexesha leminyaka esixhenxe lobulungiseleli bukaKristu nolwabafundi phakathi kwabo.

> “For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.

> “Phantse iminyaka engamashumi amane emva kokuba intshabalalo yeYerusalem ibhengezwe nguKristu ngokwaKhe, iNkosi yalibazisa imigwebo yaYo phezu kwesixeko nangesizwe. Kwakumangalisa ukunyamezela kwexesha elide kukaThixo kubalahlayo iindaba ezilungileyo zaKhe nakubabulali boNyana waKhe. Umzekeliso womthi ongavelisi siqhamo wawumela indlela uThixo awaphatha ngayo amaYuda njengesizwe. Umyalelo wawuphumile wokuba, ‘Wugawule; yini na ukuba usawuxakekisa umhlaba?’ (Luka 13:7) kodwa inceba yezulu yawasindisa okomzuzwana omncinane. Kwakusasekho abaninzi phakathi kwamaYuda ababengayazi indalo nomsebenzi kaKristu. Kanjalo nabantwana babengazange banandiphe amathuba okanye bamkele ukukhanya ababekuchasile abazali babo. Ngokushunyayelwa kwabapostile nababedibene nabo emsebenzini, uThixo wayeya kubenza bakhanyiselwe; babeza kuvunyelwa ukuba babone indlela isiprofeto esasizaliseke ngayo, kungekuphela ekuzalweni nasebomini bukaKristu, kodwa nasekufeni nasekuvukeni kwaKhe. Abantwana babengagwetyelwanga izono zabazali; kodwa xa, benolwazi lwako konke ukukhanya okwanikwa abazali babo, abantwana balahla ukukhanya okongezelelweyo abanikwa kona bona ngokwabo, baba ngabathabathi-nxaxheba ezonweni zabazali, baza bazalisa umlinganiselo wobugwenxa babo.

> “The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.

> “Ukuzeka kade kukaThixo ngakwiYerusalem kwaba yinto eyayiqinisekisa kuphela amaYuda ekungaguqukeni kwawo okunenkani. Entiyweni yawo nenkohlakalweni yawo ngakubafundi bakaYesu, alala umva umnikelo wokugqibela wenceba. Wandula ke uThixo walurhoxisa ukhuseleko lwaKhe kuwo, walisusa igunya laKhe elalithintela uSathana neengelosi zakhe, lwaza uhlanga lwasala luphantsi kolawulo lwenkokeli eyayizikhethele yona. Abantwana balo babelidele ubabalo lukaKristu, olwalunokubenza bakwazi ukoyisa iimvakalelo zabo ezimbi, yaye ngoku ezo zaba ngaboyisi babo. USathana wavuselela ezona nkanuko zoyikekayo nezona zithotywe kakhulu zomphefumlo. Abantu babengacingi; babengaphaya kokuqiqisisa—belawulwa yimfutho nangumsindo oyimfama. Baba ngabasathana enkohlakalweni yabo. Kusapho nakwihlanga, phakathi kwabaphezulu nabaphantsi ngokufanayo, kwakukho ukurhanelana, umona, intiyo, ukuxabana, imvukelo, ukubulala. Kwakungekho kukhuseleka naphi na. Abahlobo nezalamane bangcatshana. Abazali babebulala abantwana babo, nabantwana abazali babo. Abalawuli babantu babengenagunya lokuzilawula ngokwabo. Iinkanuko ezingalawulekanga zabenza baba ngoozwilakhe. AmaYuda ayebamkele ubungqina bobuxoki ukuze agwebe uNyana kaThixo omsulwa. Ngoku izityholo zobuxoki zenza ubomi bawo bube semngciphekweni. Ngezenzo zawo kwakukudala esithi: ‘Msuseni oyiNgcwele kaSirayeli phambi kwethu.’ Isaya 30:11. Ngoku umnqweno wawo wawuzalisekisiwe. Ukoyika uThixo kwakungasabaphazamisi. USathana wayekhokela uhlanga, yaye awona magunya aphezulu aseburhulumenteni nawenkolo ayelawulwa nguye.” Imbambano Enkulu, 27, 28.

As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.

NjengoMthunywa woMnqophiso, uKristu waqala wasebenzana namaYuda kuphela. Ngomnyaka wama-34, ekuxulunxweni ngamatye kukaStefano, ivangeli laza laya kwiiNtlanga, kwaza kwafika ixesha lomgwebo kaThixo wolawulo, nangona uThixo ngenceba yaKhe walihlehlisa elo xesha kangangeminyaka emalunga namashumi amane.

As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.

NjengoMthunywa woMnqophiso, ekuzalisekisweni kwesahluko sesithathu sikaMalaki, uKristu wayihlambulula itempile kabini. Wakwenza oko ngexesha elalibekelwe bucala ngokukodwa abantu bomnqophiso ababesithi ngelo xesha badluliswe baza baqhawulwe umtshato nabo, kwanakwabo babeza kuthi ke ngelo xesha babe ngabantu abatsha abanyuliweyo. Xa elo xesha laphela, kwaqalisa ixesha lomgwebo olawulayo kaThixo. UYohane umBhaptizi wayengumthunywa owawulungisa indlela yomsebenzi kaKristu wokuvusa abantu abatsha abanyuliweyo awayeza kungena nabo emnqophisweni.

The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.

Ukucocwa okubini kwetempile kwakuyizifundo ezibonakalayo ezazichaza umsebenzi kaKristu wokucoca itempile yomphefumlo. Xa uMthunywa woMnqophiso efika ngesiquphe kuMalaki isahluko sesithathu, uyabahlambulula kanjalo uyabacokisa oonyana bakaLevi, ngenjongo yokudala umnikelo, njengakwimihla yakudala.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.

> Ke ngubani na onokunyamezela umhla wokuza kwakhe? yaye ngubani na oya kuma ekubonakaleni kwakhe? kuba unjengomlilo womhlambululi, yaye unjengesepha yabaxovuli bempahla; yaye uya kuhlala njengomhlambululi nomcoceki wesilivere; yaye uya kubahlambulula oonyana bakaLevi, abacokise njengegolide nangesilivere, ukuze banikele kuYehova umnikelo ngobulungisa. Wothi ke umnikelo wakwaYuda nowaseYerusalem ukholise kuYehova, njengasemihleni yakudala, nanjengakwiminyaka yangaphambili. Malaki 3:2–3.

Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.

UMalaki isahluko sesithathu, yaye ukuhlanjululwa okubini kwetempile kubonakalisa ukugqibeleliswa kokholo loonyana bakaLevi okuphunyezwa nguMthunywa woMnqophiso. Ukugqibeleliswa kokholo loonyana bakaLevi kubonakaliswa ngokuhlanjululwa kwegolide.

> “There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.

> “Kufuneka kubekho, kubo bonke abanalo naluphi na uhlobo lwempembelelo kwisibhedlele sezempilo, ukuvumelana nentando kaThixo, ukuthotywa kwesiqu sakho, ukuvulwa kwentliziyo kwimpembelelo exabisekileyo yoMoya kaKristu. Igolide elivavanyiweyo emlilweni limele uthando nokholo. Abaninzi basondele ekubeni bangabi nanto yothando. Ukwaneliseka sisiqu kubamfamekisa amehlo abo kwimfuno yabo enkulu. Kukho imfuneko ecacileyo nenganyanzelekanga yokuguqukela kuThixo imihla ngemihla, amava amatsha, anzulu, nemihla ngemihla ebomini benkolo.” Testimonies, volume 4, 558.

Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.

UMalaki isahluko sesithathu, yaye oku kuhlanjwa kabini kwetempile kumela ukugqibelela kokuqonda kokwanda kolwazi phakathi kwezilumko, ezingabo oonyana bakaLevi, nto leyo ezalisekiswa nguMthunywa woMnqophiso. Ukugqibelela koonyana bakaLevi kumelwe kukuhlanjululwa kwesilivere.

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.

> Amazwi eNkosi ngamazwi acocekileyo; anjengesilivere evavanyiweyo ezikweni lasemhlabeni, esulungekisiweyo kasixhenxe. INdumiso 12:6.

The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.

UMthunywa woMnqophiso wayemele ukubahlanjulula oonyana bakaLevi njengesilivere negolide. ILizwi likaThixo lilo elihlambululayo, kuba ukuhlanjululwa kukugwetyelwa nokungcwaliswa.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Bangcwalise ngenyaniso yakho; ilizwi lakho liyinyaniso. Yohane 17:17.

John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.

UYohane umBhaptizi wayengumthunywa owalungiselela indlela yoMthunywa woMnqophiso ekuzalisekeni kokuqala kwesahluko sesithathu sikaMalaki, yaye umyalezo wakhe ngokunxulumene noko wawuneenkalo ezine. Umsebenzi wakhe wawubandakanya ukuchonga umsebenzi wokuhlanjululwa owawuza kufezekiswa nguMthunywa woMnqophiso, kwanokuba umsebenzi wokuhlanjululwa owafezekiswayo wawumelwe njengesenzo sokutshayela isanda sokubhulela. Wachonga ukuba abantu ababekhe banyulwa ngaphambili babesesele kwinkqubo yokudlulwa. Wakwabonisa umyalezo waseLawodike kubantu bakaThixo, ngaloo ndlela ebabonisa izono zabo nezono zooyise babo. Wabeka zonke ezi nyaniso kumxholo “wengqumbo ezayo.” Umsebenzi womthunywa owalungiselela indlela wawumela umsebenzi womntu ongazange afumane imfundo kwinkqubo yemfundo yabantu ababedlulwa.

> “In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).

> “KuYohane uMbhaptizi iNkosi yaziphakamisela umthunywa wokulungisa indlela yeNkosi. Wayemelwe kukunika ihlabathi ubungqina obungagungqiyo ekukhalimeleni nasekugxekeni isono. ULuka, ekwaziseni ngobuthunywa bakhe nomsebenzi wakhe, uthi, ‘Yaye uya kuhamba phambi Kwakhe ngomoya nangamandla kaEliya, ukuze ajike iintliziyo zooyise zibuyele ebantwaneni, nabangathobeliyo kubulumko bamalungisa; ukuze alungiselele iNkosi abantu abalungisiweyo’ (Luka 1:17).”

> “Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).

> “Abaninzi kubaFarisi nabaSadusi beza kubhaptizo lukaYohane, yaye ethetha kubo, wathi, ‘Nzalo yeenyoka, ngubani onilumkisileyo ukuba nibaleke ingqumbo ezayo? Velisani ke iziqhamo ezilungele inguquko: ningacingi ukuthi ngaphakathi kwenu, SinoAbraham njengobawo wethu; kuba ndithi kuni, uThixo unako kula matye ukumvelisela uAbraham abantwana. Ke kaloku nezembe selibekwe engcanjini yemithi: ngoko yonke imithi engavelisi siqhamo sihle iyagawulwa, iphoswe emlilweni. Mna okunene ndinibhaptiza ngamanzi kube yinguquko: kodwa Lowo uzayo emva kwam unamandla kunam, endingafanele nokuziphatha izihlangu zakhe: Yena uya kunibhaptiza ngoMoya oyiNgcwele, nangomlilo: ofolokhwe yakhe yokwela isesandleni sakhe, yaye uya kulucoca kuthi tu ulubala lwakhe, aqokelele ingqolowa yakhe esiseleni; kodwa wona umququ uya kuwutshisa ngomlilo ongenakucinywa’ (Mateyu 3:7–12).

> “The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.

> “Izwi likaYohane laphakanyiswa njengexilongo. Umsebenzi wakhe wawusithi, ‘Bonisa abantu Bam ukona kwabo, nendlu kaYakobi izono zayo’ (Isaya 58:1). Wayengafumananga mfundo yobulumko evela ebantwini. UThixo nendalo babe ngabafundisi bakhe. Kodwa kwakufuneka kubekho lowo uya kulungisa indlela phambi kukaKristu, owayenesibindi ngokwaneleyo sokuvakalisa ilizwi lakhe njengabaprofeti bamandulo, ebizela uhlanga olonakeleyo enguqukweni.” Selected Messages, incwadi 2, 147, 148.

William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.

UWilliam Miller wayengumthunywa wesibini owalungisa indlela yoMthunywa woMnqophiso, yaye ubuntu nomsebenzi kaMiller kwakufanekiselwe nguYohane umBhaptizi.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

> “Amawaka-waka akhokelwa ukuba amkele inyaniso eyayishunyayelwa nguWilliam Miller, yaye kwavuswa abakhonzi bakaThixo benomoya namandla kaEliya ukuba bavakalise isigidimi. NjengoYohane, umanduleli kaYesu, abo babeshumayela esi sigidimi sinobuzaza baziva benyanzelekile ukuba babeke izembe engcanjini yomthi, baze babize abantu ukuba bavelise iziqhamo ezifanele inguquko.” Early Writings, 233.

The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.

AmaYuda aphikisayo ngexesha likaKristu ayekhokelwe ekuthembeleni kwisigidimi sobuxoki ngoMesiya. “Mesiya” ligama lesiHebhere elilingana negama lesiGrike elithi “Kristu,” elithetha ukuthi “othanjisiweyo”.

> The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.

> Ilizwi uThixo awalithumelayo kubantwana bakwaSirayeli, eshumayela uxolo ngoYesu Kristu; (unguNkosi yabo bonke:) Elo lizwi, ndithi, niyalazi, elavakaliswayo kulo lonke elakwaYuda, laqala eGalili, emva kobhaptizo awalushumayelayo uYohane; indlela awamthambisa ngayo uThixo uYesu waseNazarete ngoMoya oyiNgcwele nangamandla: owajikeleza esenza okulungileyo, ephilisa bonke abacinezelweyo nguMtyholi; kuba uThixo wayenaye. IZenzo 10:36–38.

Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.

Omabini “uMesiya” no“Kristu” bathetha “othanjisiweyo”. UKristu wathanjiswa ekubhaptizweni kwakhe, ngoko ke ngokobugcisa wayengenguye uMesiya okanye uKristu de kwaba sekubhaptizweni kwakhe. Ukubhaptizwa kwakhe kuhambelana ngokwesiprofeto nokuhla kwengelosi kwiSityhilelo isahluko seshumi, eyahla ngomhla we-11 kuAgasti, 1840, yaye kukwahambelana nokuhla kwengelosi enamandla yeSityhilelo isahluko seshumi elinesibhozo, eyahla ngomhla we-11 kuSeptemba, 2001. Ezi mpawu zintathu zesiprofeto zichonga ukubonakaliswa koMoya oyiNgcwele kwimvula yamva.

The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.

AmaYuda athanda ukuphikisa abambelelela kwingcamango ephosakeleyo, umyalezo wobuxoki wobuprofeti wokuba uMesiya wayeza kuzisa ubukumkani bokwenyama ngokwenene emhlabeni, apho uhlanga lwakwaSirayeli lwaluya kulawula ihlabathi. Yayiyimfundiso yobuxoki eyayithembisa “uxolo nempumelelo”.

William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.

Umyalezo kaWilliam Miller wawunezinto ezimbini eziphambili. Eyokuqala yayikukusetyenziswa kweziprofeto zexesha ezazichaza ukuhlanjululwa kwengcwele, ize eyesibini yaba kukwala kwakhe ukutolikwa kwamaKatolika kwenkulungwane yeminyaka eliwaka abantu bamaProtestanti ababedla ngokukukholelwa. Loo mbono wobuxoki weminyaka eliwaka, uchazwa njengeminyaka eliwaka yoxolo nempumelelo, wawumelwe ngumbono wobuxoki wobukumkani bukaMesiya obabubanjwe ngamaYuda aphikisanayo.

Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.

Abo bangqina babini bachaza umyalezo wemvula yamva wobuxoki othembisa “uxolo nempumelelo” ekuzalisekeni kwesithathu nokokugqibela kwembali yomthunywa olungiselela ukuba uMthunywa woMnqophiso afike ngequbuliso etempileni Yakhe. Loo myalezo wobuxoki wemvula yamva uchazwa njengomyalezo “woxolo nokhuseleko,” ngokuchaseneyo nomyalezo kaYohane uMbhaptizi owachaza ukuba “wonke umthi ongavelisi siqhamo sihle uyanqunyulwa, uphoswe emlilweni,” xa “ingqumbo ezayo” ifika. Kwakhona wawumelwe kukuchongwa kukaMiller kokuba kwakungayi kubakho minyaka iliwaka yoxolo, njengoko kufundiswa bubuKatolika, kuba xa iNkosi ibuya, iya kulitshabalalisa ihlabathi ngokukhazimla kokufika Kwayo.

> And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.

> Nani na nina niphazamisekileyo noba noxolo kunye nathi, xa iNkosi uYesu iya kutyhilwa ivela ezulwini inezingelosi zayo ezinamandla, ngomlilo ovuthayo ithabatha impindezelo kwabo bangamaziyo uThixo, nakwabo bangayithobeliyo iindaba ezilungileyo zeNkosi yethu uYesu Kristu; abo baya kohlwaywa ngentshabalalo engunaphakade, bemka ebusweni beNkosi nasebuqaqawulini bamandla ayo. 2 Tesalonika 1:7–9.

The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.

Abathunywa ababini bokuqala ababelungiselela uMthunywa womNqophiso ukuba angene emnqophisweni nabantu abatsha abanyuliweyo, babonisa ukuba umyalezo wemvula yokugqibela wobuxoki othi “uxolo nokhuseleko,” nowaqulunqwa kwisizukulwana sesithathu se-Adventism yaseLawodike, uyilwe nguSathana ukuze uthintele i-Adventism yaseLawodike kwisizukulwana sesine ekubeni iqonde indima yamaSilamsi, njengoko imelwe nguYeha wesithathu.

In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.

Kwinkqubo yokuhlanjululwa eyenzelwa abo bamelwe ngoonyana bakaLevi, lowo uzayo emva kukaYohane umBhaptizi wayeza kuwutshayela ngokupheleleyo umgangatho wakhe, awucoce aze “awuhluze,” ngomcinga wokwela osezandleni zakhe. Lowo msebenzi ufezekiswa liLizwi lakhe.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Umfolozo wakhe usesandleni sakhe, yaye uya kuwuhlambulula ngokupheleleyo umgangatho wakhe wokubhulela, ayiqokelele ingqolowa yakhe esiseleni.’ Mateyu 3:12. Eli lalingelinye lamaxesha okuhlanjululwa. Ngamazwi enyaniso, umququ wawusahlulwa engqoloweni. Ngenxa yokuba babengamampunge kakhulu, bezigwebela ngobulungisa babo, ukuba bamkele ukohlwaywa; bethanda ihlabathi kakhulu ukuba bamkele ubomi bokuthobeka, abaninzi bamfulathela uYesu. Baninzi abasenza kwa into efanayo nangoku. Imiphefumlo iyavavanywa namhlanje njengoko kwavavanywa abo bafundi esinagogeni yaseKapernahum. Xa inyaniso iziswa ngqo entliziyweni, bayabona ukuba ubomi babo abungqinelani nentando kaThixo. Bayayibona imfuno yenguqu epheleleyo kubo; kodwa abavumi ukuqalisa umsebenzi wokuzincama. Ngenxa yoko bayacaphuka xa izono zabo zityhilwa. Bemka bekhubekile, kanye njengoko abafundi bamshiya uYesu, bekrokra besithi, ‘Linzima eli lizwi; ngubani na onokuliva?’” Ulangazelelo Lwamaphakade, 392.

The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.

Isigidimi semvula yangasemva “yimpikiswano” kaHabakuki isahluko sesibini, yaye singamazwi enyaniso, ahlula umququ kwingqolowa. Oko kwahlulwa kukucocwa okwenziwa nguMthunywa woMnqophiso. Kwimbali yamaMillerite, isigidimi sikaDaniyeli isahluko sesibhozo, ivesi yeshumi elinesine, savelisa ukucocwa xa saqala ukusilela saza sazisa ixesha lokulinda likaHabakuki isahluko sesibini nomzekeliso weentombi ezilishumi kuMateyu isahluko samashumi amabini anesihlanu. Xa isigidimi sokuKhala Kwangobunye Bobusuku sazalisekiswa ekugqibeleni ngomhla wama-22 Oktobha, 1844, savelisa ukucocwa okukhulu ngakumbi. Ngelo xesha ke uMthunywa woMnqophiso wafika ngesiquphe waza waqalisa ukucocwa nokuhlanjululwa kokugqibela. Intshukumo eyayisele idlulile kwizinto ezimbini zokuqala kwezintathu zokuhlanjululwa nokucocwa, yasilela kwesesithathu yaza yathunyelwa entlango yaseLawodikea ngowe-1863.

In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.

Kwimbali yamaMillerite amaProtestanti acocwa kuqala ngamazwi enyaniso; emva koko intshukumo yengelosi yokuqala yacocwa ekufikeni komyalezo wesithathu wokuvavanya. Kodwa abo babengabakhi betretempile yamaMillerite ebudeni beminyaka engamashumi amane anesithandathu, ukususela ngowe-1798 kude kube ngowe-1844, basilela kuvavanyo lwesithathu, olwafika ngo-Oktobha 22, 1844, nangona bawuzalisekisa ngokugqibeleleyo umzekeliso weentombi ezilishumi.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

> “Abaninzi abaphuma baya kumkhawulela uMyeni phantsi kwemiyalezo yengelosi yokuqala neyesibini, bayala owesithathu, umyalezo wokugqibela wokuvavanya oza kunikwa ihlabathi, yaye kuya kuthathwa isikhundla esifanayo xa kubhengezwa ubizo lokugqibela.

> “Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

> “Yonke inkcukacha yalo mzekeliso ifanele ukufundisiswa ngenyameko. Simelwa nokuba ziintombi ezizilumko okanye ziintombi ezizizidenge.” Review and Herald, October 31, 1899.

The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.

Imbali yobuprofeti eyaqala ekufikeni kwengelosi yesithathu ngomhla wama-22 ku-Oktobha 1844 yaba yintsilelo, yaza yaphela ngemvukelo ka-1863. Ngowe-1850 uDade White wabhala lo myalezo ulandelayo.

> “The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “INkosi yandinika umbono, ngomhla wama-26 kuJanuwari, endiya kuwubalisa. Ndabona ukuba abanye kubantu bakaThixo babedengekile yaye belele; bephaphile ngesiqingatha kuphela, yaye bengaliqondi ixesha esiphila kulo ngoku; nokuba ‘indoda’ enaye ‘ibrashi yothuli’ yayisele ingenile, nokuba abanye babesengozini yokutshayelwa kude. Ndamcela uYesu ukuba abasindise, abaxolele kancinci ngakumbi, aze abavumele babone ingozi yabo eyoyikekayo, ukuze balungele ngaphambi kokuba kube semva kakhulu ngonaphakade. Ingelosi yathi, ‘Intshabalalo iyeza njengomoya ovuthuzayo onamandla amakhulu.’ Ndayicenga ingelosi ukuba ibe nenceba ize isindise abo babethanda eli hlabathi, babambelele kwizinto zabo, yaye bengavumi ukuzikhulula kuzo, nokuzincama ukuze kukhawuleziswe abathunywa endleleni yabo yokondla izimvu ezilambileyo, ezazitshabalala ngenxa yokuswela ukutya kokomoya.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.

> “Njengoko ndandibona imiphefumlo elusizi isifa ngenxa yokuswela inyaniso yangoku, yaye abanye abathi bayakholelwa enyanisweni beyiyeka isifa, ngokubamba iindlela eziyimfuneko zokuhambisa phambili umsebenzi kaThixo, loo mbono wawubuhlungu gqitha, ndaza ndacela ingelosi ukuba iyisuse kum. Ndabona ukuba xa unobangela kaThixo wawufuna inxalenye ethile yepropathi yabo, njengomfana oweza kuYesu, [Mateyu 19:16–22.] bahamba bemkile bebuhlungu; nokuba kungekudala isibetho esiphuphumayo siya kudlula phezu kwabo sisuke sitshayele konke abanako, yaye ngoko kuya kuba semva kwexesha ukunikela ngeempahla zasemhlabeni, nokuzibekelela ubuncwane ezulwini.” Review and Herald, Epreli 1, 1850.

In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.

Ngowe-1850, umntu webhrashi yothuli wayesele efikile. Ngomhla wama-22 kuOktobha 1844, uMthunywa womNqophiso wafika ngesiquphe etempileni yaKhe, waza waqalisa umsebenzi wokuhlanjululwa nokucocwa koonyana bakaLevi.

We will continue this study in the next article.

Siza kuqhubeka esi sifundo kwinqaku elilandelayo.

> “Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.

> “Namhlanje imiphefumlo iyavavanywa yaye iyalingwa, kwaye abaninzi badlula kwaloo mhlaba mnye wanyathelwa ngabo bamshiyayo uKristu. Xa bevavanywa liLizwi, bayamala uMfundisi ongcwele. Xa bekhalinyelwa ngenxa yokuba ubomi babo bungavumelani nenyaniso nobulungisa, bayamfulathela uMsindisi; kwaye isigqibo sabo, njengaleso sabafundi abakhubekileyo, asize sibuye sitshintshwe. Abasahambi noKristu. Ngaloo ndlela ayazaliseka amazwi athi, ‘Oselayo usesandleni saKhe, kwaye uya kuwucoca ngokuzeleyo umgangatho waKhe, ayiqokelele ingqolowa yaKhe esibayeni.’” Signs of the Times, May 15, 1901.

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