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# The Revelation of Jesus Christ - Number Seventeen

ISityhilelo sikaYesu Kristu — Inani Leshumi Elinesixhenxe

Awakening the Dry Bones: A Call to Purity and Faith in the Tarrying Time

Ukuvusa Amathambo Omileyo: Ubizo oluya kubunyulu nakuKholo ngexesha lokuLinda

Author

Jeff Pippenger

Published

November 17, 2023

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The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.

Amathambo awomileyo alele efile esitratweni, athi akuva “ilizwi” lalowo ukhala entlango, enjenjalo ngenxa yokuba uMthuthuzeli efikile, ekuzalisekiseni isithembiso sikaYesu sokumthumela. Ekuphoxekeni kokuqala kwamaMillerite, amaMillerite aqonda ukuba ayekwixesha lokulibaziseka elikumzekeliso weentombi.

> “The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.

> “Abo badana ithemba babona eBhayibhileni ukuba babekwixesha lokulibaziseka, nokuba bamele ukulinda ngenyameko ukuzaliseka kombono. Obo bungqina bunye obabakhokelela ekubeni bakhangele iNkosi yabo ngo-1843, babakhokelela ukuba balindele yona ngo-1844.” Spiritual Gifts, volume 1, 153.

Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.

Abo baye bafuziselwa ngamaMillerites baphinda amava okudana kokuqala, yaye xa besenza oko, kufuneka baqonde ukuba nabo bakwixesha lokulibazisa lomzekeliso weentombi ezinyulu. Kuphela yimpembelelo yoMthuthuzeli ebavumelayo ukuba babone le nyaniso. Oko kuqonda, okuziswe nguMthuthuzeli, kumelwe sisiprofeto sokuqala awathi uHezekile wayalelwa ukuba asivakalise entilini yamathambo awomileyo, afileyo.

> Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.

> Wabuya wathi kum, Profeta phezu kwala mathambo, uthi kuwo, Nina mathambo omileyo, yivani ilizwi leNkosi. Itsho nje iNkosi uYehova kula mathambo ukuthi; Yabonani, ndiya kungenisa umphefumlo kuni, niphile. Ndiya kunibeka imisipha, ndinyuse inyama phezu kwenu, ndinigqume ngolusu, ndibeke umphefumlo kuni, niphile; nazi ukuba ndiyiNkosi. Ndaza ndaprofeta njengoko ndandiyalelwe; kwathi ndakuprofeta, kwabakho isandi, yabakho ke inyikima; aza amathambo asondelana, ithambo kwithambo lalo. Ndathi ndakukhangela, yabonakala imisipha nenyama zinyuke phezu kwawo, nolusu lwawagquma ngaphezulu; kodwa kwakungekho mphefumlo kuwo. Hezekile 37:4–8.

The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.

“Ingxolo” imela uMoya oyiNgcwele. Ngelo xesha iintombi kufuneka ziqonde ukuba zikwithuba lokulibaziseka. Imiyalelo yeBhayibhile ngoko bamele bakwenze abadimazekileyo xa beqonda ukuba bakwithuba lokulibaziseka mininzi kakhulu. UYeremiya ufundisa ukuba mabangaze babuyele “ebandleni labagculeli,” elithi, kumyalezo oya eFiladelfiya, libe yisinagoge likaSathana. Kananjalo kufuneka bahlule okuxabisekileyo kokungcolileyo. Okuxabisekileyo xa kuthelekiswa nokungcolileyo kunentsingiselo ephindwe kabini.

I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.

Ndazifundela ngokwam le yantlukwano yesiprofeto kwiminyaka eyadlulayo, xa ndandisenza ukusetyenziswa kwephupha likaWilliam Miller. Ndachaza ngokuchanekileyo amatye anqabileyo njengeenyaniso zeLizwi likaThixo, yaye amatye anqabileyo obuxoki njengeemfundiso ezonakeleyo. Emva koko kwaboniswa kum ukuba noJames White wayekhe wenza ukusetyenziswa kwephupha likaWilliam Miller, yaye ekusetyenzisweni kwakhe wachaza amatye anqabileyo njengabantu bakaThixo abanyanisekileyo, aze amatye anqabileyo obuxoki wawachaza njengabantu abavuma inyaniso ngobuxoki. Xa ndaphanda oko uJames White wayekufundisile ngeli phupha, ndaqonda ukuba sobabini sasichanile. Amatye anqabileyo anokumela abanyanisekileyo bakaThixo, aze amatye anqabileyo angengowokwenene amele abanganyanisekanga, kodwa amatye anqabileyo anokumela neenyaniso zeLizwi likaThixo, aze amatye anqabileyo angengowokwenene abe ziimfundiso zobuxoki. UJames White wasebenzisa iphupha likaMiller kwimbali awayephila kuyo ngelo xesha, kodwa mna ndalisondela elo phupha njengembali yemihla yokugqibela. Ngokudibeneyo, ezo zicelo zimbini zibonisa ukuba abantu baba yinto abayikholelwayo, yaye ukuba bakhetha ukunamathela kwiimfundiso eziphosakeleyo, baya kutshayelwa baphume ngefestile yindoda yebhrashi yothuli, kunye neemfundiso abaye badityaniswa nazo. Siyile nto siyityayo.

When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.

Xa abo badanileyo befumana ukuba bakwixesha lokulibala, ngokukaYeremiya bamele ukwahlula okunqabileyo kokungento yanto.

> “How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.

> “Kunjani na ukuba abantu abalwa nxamnye norhulumente kaThixo babe nokuzuza ubulumko abathi ngamanye amaxesha babubonakalise? USathana ngokwakhe wafundiswa ezinkundleni zasezulwini, yaye unolwazi lokulungileyo kwanobubi. Uxuba okuxabisekileyo nokungcolileyo, yaye koko kuko okumnika amandla okukhohlisa. Kodwa ngenxa yokuba uSathana ezambathise ngeengubo zokuqaqamba kwasezulwini, siya kumamkela na njengengelosi yokukhanya? Umhendi unabathunywa bakhe, abafundiswe ngokweendlela zakhe, baphefumlelwe ngumoya wakhe, yaye bafanelekele umsebenzi wakhe. Siya kusebenzisana nabo na? Siya kuyamkela na imisebenzi yabathunywa bakhe njengeyimfuneko ekufumaneni imfundo?” Ministry of Healing, 440.

The precious and vile represents truth and error. It also represents two classes of men.

Okuxabisekileyo nokungento imele inyaniso nempazamo. Kwanjalo imele iindidi ezimbini zabantu.

> “‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.

> “‘Noko ke isiseko sikaThixo simi siqinile, sinolu phawu, INkosi iyabazi abo bangabaYo. Kanjalo, Makaphume ebugwenxeni wonke umntu obiza igama likaKristu. Ke endlwini enkulu akubikho zitya zegolide nezesilivere kuphela, kodwa zikhona nezezinkuni nezezodongwe; ezinye zezembeko, ezinye zezokungahlonelwa.’ ‘Indlu enkulu’ imele iBandla. EBandleni kuya kufunyanwa abangcolileyo kwakunye nabaxabisekileyo. Umnatha ophoswe elwandle uqokelela kokubini okulungileyo nokubi.” Review and Herald, February 5, 1901.

Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.

UYeremiya wayalelwa ukuba, ukuba uya kubuya, kufuneka azahlule kwiintombi ezizizidenge, yaye kufuneka kananjalo azahlule kwiimfundiso eziphosakeleyo zeentombi ezizizidenge. Ikhulu elinamashumi amane anesine amawaka ngabo bafikelela kumanyano olugqibeleleyo. UYeremiya umele umsebenzi ekufuneka uwufezekisile abo babizelwe ukutywinwa ngomyalezo wesibini kaHezekile wemimoya emine, ukuba baza kuba “ngumlomo” kaThixo, xa umbono uthetha. Umbono wathetha kwimbali yamaMillerite xa umgwebo wafikayo, yaye uthetha kwimbali yekhulu elinamashumi amane anesine amawaka xa irhamncwa lomhlaba lithetha, yaye umgwebo wesoye sesithathu ufika. Emva koko abo bawufezekisileyo umsebenzi ochongwe nguYeremiya bayaphakanyiswa njengabalindi bakaThixo.

When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.

Xa iNkosi ithumela uMthuthuzeli ukuba avuse abadimazekileyo ekufeni kwabo, ichaza umsebenzi wokuhlanjululwa abamele ukuwufeza ukuba baza kuba zizithethi zayo kwingxaki yomthetho weCawa. UIsaya uyavumelana nengcebiso kaYeremiya.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.

> Hayi indlela ezintle ngayo ezintabeni iinyawo zalowo uzisa iindaba ezilungileyo, ovakalisa uxolo; ozisa iindaba ezilungileyo zokulungileyo, ovakalisa usindiso; othi kwiZiyon, UThixo wakho uyalawula! Abalindi bakho baya kuphakamisa izwi; ngazwi linye baya kuvuma kunye: kuba baya kubona ubuso ngobuso, xa iNkosi ibuyisela iZiyon. Gqabhukani nivuye, nivume kunye, nina manxuwa aseYerusalem: kuba iNkosi ibathuthuzele abantu bayo, iyikhulule iYerusalem. Isaya 52:7–9.

Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”

Abo “bazisa iindaba ezilungileyo” nabavakalisa “uxolo nosindiso” baphakamisa “amazwi abo kunye,” kuba “baya kubona ngamehlo nangamehlo.”

> “A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’

> “Abanye abambalwa ndaboniswa njengabamanyanisa impembelelo yabo kunye nabo endibakhankanyileyo, yaye kunye benza konke abanako ukurhwebesha bemke emzimbeni baze babangele ukudideka; yaye impembelelo yabo izisa inyaniso kaThixo ekudeleleni. UYesu neengelosi ezingcwele bazisa phezulu baze bamanyanise abantu bakaThixo elukholweni olunye, ukuze bonke babe nengqondo enye nesigwebo sinye. Kwaye ngoxa beziswa emanyanweni lokholo, ukuze babone ngamehlo-nye iinyaniso ezinzulu, ezibalulekileyo zeli xesha, uSathana usebenza ukuchasa ukuqhubela kwabo phambili. UYesu usebenza ngezixhobo zaKhe ukuqokelela nokumanyanisa. USathana usebenza ngezixhobo zakhe ukusasaza nokwahlula. ‘Kuba, yabona, ndiya kuyalela, ndiyihluze indlu kaSirayeli phakathi kwazo zonke iintlanga, njengoko kuhluzwa umbona esisefeni, kanti akuyi kuwela emhlabeni nelona khozo lincinane.’”

> “God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.

> “UThixo ngoku uyabavavanya aze abaqinisekise abantu baKhe. Isimilo siyaphuhliswa. Iingelosi zilinganisa ixabiso lokuziphatha, zize zigcine ingxelo ethembekileyo yazo zonke izenzo zabantwana babantu. Phakathi kwabantu bakaThixo abavuma ukuba bangabaKhe kukho iintliziyo ezonakeleyo; kodwa baya kuvavanywa baqinisekiswe. Lowo Thixo ufunda iintliziyo zomntu wonke uya kuzityhila izinto ezifihlakeleyo zobumnyama apho zisoloko zingasolwa khona kangako, ukuze kususwe izikhubekiso eziye zathintela inkqubela yenyaniso, aze uThixo abe nabantu abacocekileyo nabangcwele bokuvakalisa imimiselo nezigwebo zaKhe.

> “The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.

> “INkosi yomkhosi yosindiso lwethu ikhokelela abantu bayo inyathelo ngenyathelo, ibahlambulule yaye ibalungiselele ukuguqulelwa, ize ishiye ngasemva abo bathanda ukuzikhupha emzimbeni, abangavumiyo ukukhokelwa, nabanelisekileyo ngobulungisa babo. ‘Ukuba ke ngoko ukukhanya okukuwe kububumnyama, bobungakanani na obo bumnyama!’ Akukho nkohliso inkulu enokulukuhla ingqondo yomntu ngaphezu kwaleyo ikhokelela abantu ekuthandeni umoya wokuzithemba, bakholelwe ukuba balungile yaye basekukhanyeni, ngoxa besuka kubantu bakaThixo, kwaye ukukhanya abakunyamekelayo kububumnyama.” Testimonies, volume 1, 332, 333.

The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.

Ibinzana elithi “uzisa iindaba ezilungileyo” liphindwa kabini kweso siqwenga sikaIsaya ukuze kuchongwe imbali yeSikhalo Sasezinzulwini Zobusuku, kwananjengoko zisenza neendinyana ezikhokelela kwinkcazo kaIsaya yomanyano oluphunyezwayo xa okuxabisekileyo kwahlulwa kokungcolileyo.

> Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.

> Vuka, vuka; yambatha amandla akho, wena Ziyon; yambatha izambatho zakho ezintle, wena Yerusalem, umzi ongcwele; kuba akusayi kuphinda kungene kuwe ongalukileyo nongcolileyo. Zivuthulule eluthulini; suka ume, uhlale phantsi, wena Yerusalem; zikhulule kwimixokelelwane yentamo yakho, wena ntombi ithinjiweyo yaseZiyon. Isaya 52:1, 2.

Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

UYeremiya umele abo bakwinkxwaleko yokuqala, abaqondayo ukuba bakwixesha lokulibazisa. UIsaya uyalela abo bantu banye ukuba “vukani, vukani.” Bayavuka baze ekugqibeleni bafikelele kwinqanaba apho kungasayi kuphinda kubekho bangalukanga nabangahlambulukanga ecaweni kaThixo, kuba baya kube bewufezile umsebenzi wokwahlula okunqabileyo nokungendawo. “INkosi ingathanda ukuba ibandla layo lihlambuluke, phambi kokuba izigwebo zayo zehle ngokubonakala ngakumbi phezu kwehlabathi.”

> “We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.

> “Sisondela ngokukhawuleza ekuvalweni kwembali yalo mhlaba. Isiphelo sisondele kakhulu, sisondele ngakumbi kunokuba abaninzi becinga, yaye ndiziva ndinyanzeliswa ukuba ndigxininise kubantu bethu imfuneko yokufuna iNkosi ngokunyanisekileyo. Abaninzi balele, yaye kunokuthini na okuthethwayo ukuze bavuswe ebuthongweni babo benyama? INkosi ingathanda ukuba ibandla layo lihlambuluke, phambi kokuba izigwebo zayo zehle ngokubonakala ngakumbi phezu kwehlabathi.”

> “‘Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’

> “‘Ngubani na onokumelana nomhla wokuza kwakhe? yaye ngubani na oya kuma xa ebonakala? kuba unjengomlilo womnyibilikisi, unjengesepha yabahlambi: yaye uya kuhlala njengomnyibilikisi nomhlambululi wesilivere; aze abahlambulule oonyana bakaLevi, abacokise njengegolide nesilivere, ukuze banikele kuYehova umnikelo wobulungisa.’

> “Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.

> “UKristu uya kususa sonke isigqubuthelo sokuzenzisa. Akukho kudityaniswa kwenyaniso nobuxoki kunokumkhohlisa. ‘Unjengomlilo womcoci wesinyithi,’ esahlula okunqabileyo kokungendawo, intlenga egolide.”

> “Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’

> “NjengamaLevi, abantu abanyuliweyo bakaThixo bahluliwe nguye ngenxa yomsebenzi wakhe okhethekileyo. Wonke umKristu oyinyaniso uphethe iziqinisekiso zobubingeleli. Ubekwe esidimeni ngoxanduva olungcwele lokumela ehlabathini isimilo sikaYise oseZulwini. Makawaqwalasele kakuhle amazwi athi, ‘Ngoko yibani ngabagqibeleleyo, njengokuba uYihlo osezulwini egqibelele.’”

> “‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.

> “Kodwa kuni nina niloyikayo igama lam kuya kuniphumela iLanga loBulungisa, linokuphilisa emaphikweni alo; nani niya kuphuma, nize nikhule njengamathole asesibayeni. Naniya kubanyathela phantsi abangendawo; ngokuba baya kuba luthuthu phantsi kweentende zeenyawo zenu ngemini endiya kwenza ngayo oku, utsho uYehova wemikhosi.”

> “‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.

> “‘Khumbulani umthetho kaMoses, umkhonzi wam, endamwisela umthetho eHorebhe ngenxa kaSirayeli wonke, ndawonye nemimiselo nemigwebo. Yabonani, ndonithumela uEliya umprofeti, ingekafiki imini enkulu neyoyikekayo kaYehova; yaye uya kuyibuyisela intliziyo yoobawo kubantwana, nentliziyo yabantwana koobawo, hleze ndize ndilihlabe ihlabathi ngesiqalekiso.’” Review and Herald, November 8, 1906.

Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.

Abo babambelele kwiimfundiso zobuxoki baya kwahlulwa kwimbali eqala “ngelizwi” elikhwaza entlango. Abo bangavumiyo ukuvumela amandla kaThixo okudala ukuba avelise amava obuqu angcwalisiweyo, baya kwahlulwa “kwigolide” kwimbali eqala “ngelizwi” elikhwaza entlango. Baya kuhlala bengamaLawodike, kanye kanye kwindawo apho iLawodike igqitha iye eFiladelfiya.

The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.

Umsebenzi wokwahlula okunqabileyo kokuyimfanele koko kungento yanto phantse ngokupheleleyo ngumsebenzi womthunywa womnqophiso, oza ngequbuliso ukuze ahlambulule oonyana bakaLevi, kodwa nathi kufuneka sithabathe inxaxheba.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Ngoko ke, zintanda zam, njengoko nihlale nilulamela, kungekhona kuphela ebusweni bam, kodwa ngoku ngakumbi kakhulu ekungabikho kwam, sebenzeleni usindiso lwenu ngoloyiko nangokungcangcazela. Kuba nguThixo osebenza kuni kokubini, ukuthanda nokwenza ngokokukholiswa kwakhe okulungileyo. Zonke izinto zenzeni ningakrokri ningaphikisani; ukuze nibe ngabangenakusoleka nabangenabubi, ningabantwana bakaThixo, abangenakugxekwa, phakathi kwesizukulwana esigobileyo nesonakeleyo, enikhanya phakathi kwaso njengezikhanyiso ehlabathini. Filipi 2:12–15.

Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.

UYeremiya waxelelwa ukuba ahlukanise okuxabisekileyo kokungendawo, ukuba wayenqwenela ukuba sisithethi sikaThixo emgwebeni ozayo. Inyaniso yokuba uYeremiya wayesiva icebo likaThixo kuye yabonakalisa ukuba ubukho boMthuthuzeli babusele bufumaneka kuye, ukuba wayekhetha ukuthabatha lo msebenzi.

> “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.

> “Umsebenzi wokufumana usindiso ngowobudlelane bokusebenzisana, umsebenzi odibeneyo. Kufuneka kubekho intsebenziswano phakathi koThixo nomoni oguqukayo. Oku kuyimfuneko ekubunjweni kwemigaqo elungileyo esisimweni somlinganiswa. Umntu umele enze imigudu enyamekileyo yokoyisa oko kumthintelayo ekufikeleleni ekugqibeleleni. Kodwa uxhomekeke ngokupheleleyo kuThixo ukuze aphumelele. Umzamo womntu ngokwawo awonelanga. Ngaphandle koncedo lwamandla obuThixo awunamsebenzi. UThixo uyasebenza, nomntu uyasebenza. Ukumelana nesihendo kufuneka kuvele emntwini, omele atsale amandla akhe kuThixo. Kwelinye icala kukho ubulumko obungenasiphelo, imfesane, namandla; kwelinye kukho ubuthathaka, ubunesono, nokungabi nakuzinceda ngokupheleleyo.

> “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

> “UThixo unqwenela ukuba sibe nolawulo phezu kwethu. Kodwa Akanakusisiza ngaphandle kwemvume yethu nentsebenziswano yethu. UMoya ongcwele usebenza ngamandla nangobuchule obanikwe umntu. Ngokwethu, asinako ukuzisa iinjongo neminqweno notyekelo ekuvumelaneni nentando kaThixo; kodwa ukuba ‘siyavuma ukwenziwa ukuba sivume,’ uMsindisi uya kusenzela oku, ‘Ewisa phantsi iingcinga ezize, nayo yonke into ephakamileyo eziphakamisayo ichasene nokumazi uThixo, ethimba zonke iingcinga ukuba zithobele uKristu.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Iintsuku ezintathu ezinesiqingatha zeSityhilelo ishumi elinanye, xa amathambo awomileyo efile esitalatweni, ngumfuziselo “wentlango,” yaye “intlango” imele “amaxesha asixhenxe” eLevitikus amashumi amabini anesithandathu. Ekupheleni kokuchithachithwa kweentsuku ezintathu ezinesiqingatha, abo babizelwe ukuba babe phakathi kwekhulu elinamashumi amane anesine amawaka mabavuke “bavuke” baze “bavuthulule uthuli.” USister White uthi, “INkosi ingathanda ukuba ibandla laYo lihlambuluke, ngaphambi kokuba izigwebo zaYo zehle ngendlela ebonakalayo ngakumbi phezu kwehlabathi.”

In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

Ngokunxulumene “nebandla elihlanjululweyo” ubhekisa kwinkqubo yokwahlula kaYeremiya esusa “ixabisekileyo kokungcolileyo.” Ukwanxulumanisa oku nesahluko sesithathu sikaMalaki, apho umthunywa elungiselela indlela yomthunywa womnqophiso. Umthunywa olungiselela indlela “lilizwi lomemezayo entlango” likaIsaya. Umthunywa womnqophiso nguKristu, olungiselela ukungena emnqophisweni kunye nekhulu elinamashumi amane anesine amawaka, abo “njengabaLevi,” “abekelwe bucala nguye ngenxa yomsebenzi wakhe okhethekileyo.” Emva koko ubachaza njengababingeleli, aze acaphule uYesu othi, “Ngoko ke yibani ngabagqibeleleyo, njengokuba uYihlo osemazulwini egqibelele.”

There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.

Kukho inkqubo yokuhlanjululwa ephawulwayo ekupheleni kwexesha lokulibaziseka, kuba iNkosi inomsebenzi okhethekileyo ekufuneka ufezwe likhulu elinamashumi amane anesine amawaka, yaye Iya kuba nebandla elihlanjululiweyo ngaphambi kokuba “izigwebo zakhe zehle phezu kwehlabathi ngokubonakalayo ngakumbi.” Izigwebo zakhe sele zikhona ehlabathini, kodwa ngexesha lomthetho weCawe, “izigwebo zikaThixo ezitshabalalisayo” ziqalisa ukuhla.

Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.

Ezo zigwebo “lixesha lenceba kwabo bangazange bayazi inyaniso.” Kodwa akukho nceba kwezo zigwebo kwabo bangazange bafune ukungena kwinkqubo yokuhlanjululwa efunekayo. “Izigwebo,” ezithi “ziwe ngokuphawulekayo ngakumbi,” zibonakalisa izigwebo ezizimpawu. Zimele umqondiso, yaye uMoya oyiNgcwele usebenzisa isiphithiphithi nokudideka okuziswe zezo zigwebo, ukuphawula umahluko phakathi kwabo bagcina “usuku lokuphumla olungelolwenene” nabo “abagcina iSabatha yeNkosi ngenkathalo yesazela,” kuba le kuphela kwendlela “ihlabathi elinokulumkiswa ngayo.” Izigwebo ezizimpawu ziyimvelaphi uMoya oyiNgcwele ayisebenzisayo ukukhokela abantwana bakaThixo abaseBhabheli, ukuba baqonde umqondiso womkhosi wamakhulu alikhulu anamashumi amane anesine amawaka.

But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”

Kodwa uDade White akabhekiseli nje kuphela kwisahluko sesithathu sikaMalaki, ukwaquka neendinyana zokugqibela zencwadi kaMalaki isahluko sesine, aze aphinde abhekisele “elizwini” elaliza kulungisa indlela yomthunywa womnqophiso. Ezo ndinyana zokugqibela azithethi ngokulungiselelwa komthunywa womnqophiso, zithetha ngokukhumbula umthetho kaMoses, nangokubuyiselwa kweentliziyo zooyise kubantwana nezabantwana kooyise. “Ilizwi” kuqala lilungiselela uKristu, njengomthunywa womnqophiso, ukuba eze ngesiquphe etempileni yaKhe aze ahlambulule abantu baKhe abaphoxekileyo abathe bavuswa, ukuze bakwazi ukuwufeza umsebenzi womqondiso. Emva koko uMalaki uthetha ngenye inkalo yomsebenzi “welizwi.”

He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.

“Uya kubuyisela intliziyo yooyise ebantwaneni, nentliziyo yabantwana kooyise,” yaye uya kuwenza lo msebenzi ngokunxulumene nomthetho owanikelwa eHorebhe. U-Eliya, okwangulo “lizwi” likaIsaya, uya kuzichaza izono zabantu bakaThixo. Loo nto iyinxalenye yenkqubo yokuhlanjululwa. Inye kuphela inkcazo yesono, oko kukwaphula umthetho owanikelwa eHorebhe. UYohane umBhaptizi wayenguEliya, yaye umsebenzi wakhe wawubandakanya kanye loo ndawo.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

> Ngaloo mihla kwafika uYohane umBhaptizi, eshumayela entlango yaseYudeya, esithi, Guqukani; kuba ubukumkani bamazulu busondele. Kuba lo nguye owathethwayo ngumprofeti uEsaya, esithi, Izwi lomntu odandulukayo entlango, Lungisani indlela yeNkosi, nithe tye iindlela zayo. Ke kaloku lo Yohane wayenengubo yoboya benkamela, nebhanti lesikhumba esinqeni sakhe; nokudla kwakhe kwakuyinkumbi nobusi basendle. Kwandula ke kwaphuma kuye iYerusalem, neYudeya yonke, nelizwe lonke elingqonge iYordan; baza babhaptizwa nguye eYordan, bevuma izono zabo. Ke kaloku, akubona abaninzi kubaFarisi nabaSadusi beza kubhaptizo lwakhe, wathi kubo, Nzalandini yamarhamba, ngubani onibonisileyo ukuba nisabele kumsindo ozayo?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.

> Ngoko velisani iziqhamo ezilungele inguquko; yaye ningacingi ukuthi phakathi kwenu, SinoAbraham ongutata wethu; kuba ndithi kuni, uThixo unako ukuvusela uAbraham abantwana kula matye. Kananjalo ngoku nezembe selibekiwe engcanjini yemithi; ngoko ke wonke umthi ongavelisi siqhamo sihle uyagawulwa, uphoswe emlilweni. Mna okunene ndinibhaptiza ngamanzi ngenxa yenguquko; kodwa lowo uzayo emva kwam unamandla kunam, endingafanelekile nokuphatha izihlangu zakhe; yena uya kunibhaptiza ngoMoya oyiNgcwele nangomlilo. Ifolokhwe yakhe yokwela isesandleni sakhe, yaye uya kuwuhlambulula ngokupheleleyo umgangatho wakhe wokubhulela, ayiqokelele ingqolowa yakhe esibayeni; kodwa wona umququ uya kuwutshisa ngomlilo ongenakucinywa. Mateyu 3:1–12.

John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.

UYohane uMbhaptizi weza “entlango” yeentsuku ezintathu ezinesiqingatha zeSityhilelo seshumi elinanye, kuba bonke abaprofeti bathetha ngakumbi ngemihla yokugqibela, kunemihla ababephila kuyo. Weza nomyalezo wokuba abantu baguquke esonweni, kuba ubukumkani bamazulu babusondele, kanye njengokuba iSityhilelo sikaYesu Kristu sivulwa xa “ixesha lisondele.” UYohane uMbhaptizi ubonakalisa umsebenzi “welizwi,” kuba ngokukaYesu, wayekwanguEliya owayeza kuza.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Kuba bonke abaprofeti nomthetho baprofeta kwada kwafika uYohane. Ke kaloku ukuba nithanda ukukwamkela, nguye lo uEliya obemelwe kukuza. Lowo uneendlebe zokuva makeve. Mateyu 11:13–15.

Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.

UYesu uchaza ukuba ubuwena bobuprofeti bukaYohane umBhaptizi babuluvavanyo. Uthetha ngokuthe ngqo esithi, “ukuba nithanda ukukwamkela”. Emva koko uYesu ukhuthaza abafundi baKhe ukuba bakwamkele ngokuthi, “Lowo uneendlebe zokuva, makeve.” Makeve ntoni? Makeve ukuba ngubani na ilizwi eliza kwintlango yokugqibela yeBhayibhile, lize lilungise indlela yomthunywa womnqophiso, ukuze alungise ikhulu elinamashumi amane anesine amawaka ukuba enze umsebenzi okhethekileyo ngexesha lemigwebo yomqondiso kaThixo.

John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.

UYohane wayenxibe “ingubo yoboya benkamela, nombhinqo wesikhumba esinqeni sakhe; ukudla kwakhe kwabe kunguquqaba nobusi basendle.” “Ukudla” kwakhe kwakuyisigidimi se-Islam, kuba igama elithi “uquqaba” limela i-Islam, yaye ubusi bulilizwi likaThixo, elalisiswiti emlonyeni wakhe. Isigidimi esimnandi awayesityile sasingokwe-esile lasendle laseArabhiya, elingumqondiso wokuqala kanye we-Islam eziBhalweni. Isigidimi esimnandi se-esile lasendle laseArabhiya se-Islam, esikwamelwe “nguquqaba,” sasilukwe nasengubeni yakhe, kuba iinkamela zingomnye umqondiso we-Islam. Asikokujijwa kwelizwi elithi “uquqaba” ukulisebenzisa njengomqondiso we-Islam, nokuba ukudla uYohane awadlayo kwakubhekisa kumthi womququ, kungekhona kwezo zinambuzane. Igama elithi “uquqaba” lingumqondiso we-Islam, yaye uYohane wayengamelanga ukutyiwa kwako nakuphi na ukutya okubonakalayo; ukutya kwakhe kwakungumqondiso wesigidimi sobuprofeti awayesityile.

His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.

Umbhinqo wakhe wawusisiprofeto esamelwa kuHabakuki. Eso siprofeto sidibanisa ndawonye ukudana kokuqala, ixesha lokulibaziseka kweentombi ezinyulu, neziseko zobu-Advent njengezamelwa kwiitshathi ezingcwele. UHabakuki wayengumbhinqo wesiprofeto owawubophelela ndawonye zonke ezo nyaniso.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Kuba umbono usengowexesha elimisiweyo, kodwa ekugqibeleni uya kuthetha, angaxoki; nangona ulibala, wulindele; ngokuba uya kufika okunene, akayi kulibala. Yabona, umphefumlo wakhe ophakameleyo awuthe tye phakathi kwakhe; kodwa olilungisa luya kuphila ngokholo lwalo. Habakkuk 2:3, 4.

The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.

Umyalezo wesiprofeto owawubophelela kunye, njengombhinqo, imiyalezo eyakha isilumkiso “selizwi,” ngumzekeliso weentombi ngokunxulumene nombono owawalibazisayo, kodwa owawuya kuthetha. Umbono wesikhalo sasezinzulwini zobusuku uvelisa umahluko phakathi kongendawo, “umphefumlo” wakhe “uphakanyisiwe,” nabo baxabisekileyo, abagwetyelwa ngokholo. Ukugwetyelwa ngokholo ngumbhinqo “ilizwi” eliwunxibileyo.

> And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.

> Ubulungisa buya kuba ngumxwayo wesinqe sakhe, nokuthembeka kube ngumxwayo weentso zakhe. Isaya 11:5.

When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.

Xa kwafika “ilizwi lodanduluka entlango” lokudana, emva kokudana kwangoJulayi 18, 2020, umyalezo walo wawungulo myalezo mnye owawunjalo ukususela ngoSeptemba 11, 2001. Lowo myalezo uvela kuEliya oza kuza, usiya kula mathambo afileyo, omileyo, alindileyo nadanileyo, ngulo: ubuSilamsi zizizo “izigwebo eziyimiqondiso,” ezibonelela ngemvelaphi yokuba abanye abantwana bakaThixo abaseBhabheli bafunde ubulungisa.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Indlela yelungisa bubulungisa obuthe tye; wena, Othe Tye Kakhulu, uyayilinganisa indlela yelungisa. Ewe, endleleni yezigwebo zakho, Yehova, sikulindele; ulangazelelo lomphefumlo wethu lukwigama lakho, nasekukhunjulweni kwakho. Ngomphefumlo wam ndikunqwenele ebusuku; ewe, ngomoya wam ongaphakathi kum ndiya kukufuna kwakusasa: kuba xa izigwebo zakho zisemhlabeni, abemi behlabathi baya kufunda ubulungisa. Isaya 26:7–9.

John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.

UYohane uMbhaptizi, owayenguEliya owayeya kuza, “lilizwi” elise “entlango” leentsuku ezintathu ezinesiqingatha zesahluko seshumi elinanye seSityhilelo. Umsebenzi wakhe uquka ukuchonga isizukulwana sesine nesokugqibela soBuvangeli be-Advent, abo imiphefumlo yabo iphakamileyo nabathembela kwilifa lokomoya looyise, kodwa beva ukuba ingqumbo kaThixo sele iza kufika. Basisizukulwana sesine, kuba baye babonakalisa ngokupheleleyo ukuba sisizukulwana esichasene kanye noKristu. Basisizukulwana seenyoka, kodwa basabhekisa kuyise uAbraham, ukuze baxoxe besithi eneneni basisizukulwana seMvana. Isizukulwana seMvana sisizukulwana esinyuliweyo sikaPetros; ngabo balandela iMvana naphi na apho iye khona.

John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.

Ngokucacileyo uYohane wabeka phambi kwabantu izono zabo abo babeza kuva umyalezo wakhe, kuba baguquka baza babhaptizwa. Kananjalo wabazisa ukuba ukhona Oya kuza emva kwakhe, oya kuwucoca ngokupheleleyo umgangatho wakhe wokubhulela. Loo Mntu ngumthunywa womnqophiso, nguye “indoda enebhrashi yothuli” etshayela iingqekembe zomgunyathi namatye anqabileyo obuxoki iwakhuphele ngefestile, aze abuyisele amatye anqabileyo okuqala, athi ke akhazimle kalishumi ngakumbi kunokuba ayenjalo xa uWilliam Miller wayeyalelwe ziingelosi emsebenzini wokuhlanganisa amatye anqabileyo okuqala ekuhambeni kwengelosi yokuqala.

John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.

UYohane uMbhaptizi wayengafihlisiyo ekugxekeni kwakhe ukuzithemba komAdventist waseLawodike kuyise uAbraham, kuba uEliya ozayo wayeza kubuyisela iintliziyo zooyise ebantwaneni, nezabantwana kooyise. Umgaqo wokusetyenziswa kweBhayibhile kowokuqala nakokokugqibela umelwe kuloo msebenzi, kodwa ngokunjalo, apho kukwakho nonyango lwabo bazifumana bekwimeko yokuchithachitheka, beselizweni lotshaba, befile entlango. Mabaziqonde izono zabo, nezono zooyise, baze baguquke. Ngokunxulumene nokuqonda izono zabo nezono zooyise, mabavume kanjalo ukuba babengengahambi neNkosi ngexesha lentlango leentsuku ezintathu ezinesiqingatha. Ngaphezu koko, mabavume ukuba uThixo wayengahambi nabo ngelo bali lembali.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Abo baya kusala kuni phakathi kwenu baya kuphelelwa ngamandla ngenxa yobugwenxa babo emazweni eentshaba zenu; kananjalo baya kuphelelwa ngamandla kunye nabo ngenxa yobugwenxa boothixo babo. Ukuba bathe bavuma ubugwenxa babo, nobugwenxa boothixo babo, nesiphoso sabo abasenzileyo kum, kwanokuba bahambe ngokuchasa kum; nokuba nam ndahamba ngokuchasa kubo, ndabangenisa ezweni leentshaba zabo; ukuba ke ngoko iintliziyo zabo ezingalukileyo zithotyiwe, baza ke balwamkela ulohlwayo lobugwenxa babo: ndiya kuwukhumbula umnqophiso wam noYakobi, ndiwukhumbule nomnqophiso wam noIsake, ndiwukhumbule nomnqophiso wam noAbraham; ndiya kulikhumbula nelizwe. Levitikus 26:39–42.

The curse was because they didn’t remember the sabbaths of the land.

Isiqalekiso sasingenxa yokuba bengazikhumbuli iisabatha zomhlaba.

John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.

UYohane uMbhaptizi, owayenguEliya owayemelwe kukuza, wayefanekisa “ilizwi” entlango leentsuku ezintathu ezinesiqingatha zeSityhilelo seshumi elinanye. Wayeya kuyalela amathambo awomileyo afileyo ukuba “akhumbule” umthetho kaMoses eHorebhe, yaye ukuba ayekwenza oko, umthunywa womnqophiso wayeya “kukhumbula” umnqophiso wooyise babo. Kodwa kuphela ukuba bazivuma izono zabo, izono zooyise babo, yaye okuthob’ isidima ngakumbi, babemelwe kukuchaza ngokungqalileyo iziphoso “abamgabadela ngazo” uThixo.

They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.

Babeza kufuna ukuvuma nokuba babehamba “ngokuchasene” noThixo, kwanokuba noThixo wayehamba “ngokuchasene” nabo.

They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.

Bebeya kufuna nokuqonda ukuba babengamathambo awomileyo afileyo asesitratweni seSityhilelo ishumi elinanye, kuba kwakufuneka bavume ukuba uThixo wayebazisile ezweni lotshaba, yaye ilizwe lotshaba lingukufa.

According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”

NgokukaYohane uMbhaptizi, babeya kuthi kwakhona kufuneka baphendule umbuzo wokuba ngubani na “ilizwi” elikhwaza “entlango,” kuba uYohane wabuza wathi, “Ngubani na onilumkisileyo ukuba nisabele engqumbeni ezayo?”

We will continue these subjects in the next article.

Siza kuqhubeka ezi zihloko kwinqaku elilandelayo.

> “The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.

> “Umfundisi kaThixo uyalelwa esithi: ‘Khwaza ngamandla, ungayeki, phakamisa izwi lakho njengexilongo, ubonakalise abantu bam ukreqo lwabo, nendlu kaYakobi izono zayo.’ INkosi ithi ngaba bantu: ‘Bafuna Mna imihla ngemihla, yaye bayakuvuyela ukwazi iindlela zam, njengohlanga olwalusenza ubulungisa.’ Nanku abantu abazikhohlisayo, abazigwebela ngokwabo, nabonelisekileyo ngabo ngokwabo, yaye umfundisi uyalelwa ukuba akhwaze ngamandla aze ababonakalise ukreqo lwabo. Kuzo zonke izizukulwana lo msebenzi wenziwe ngenxa yabantu bakaThixo, yaye ngoku ufuneka ngaphezu kwalo naliphi na ixesha elidluleyo.” Testimonies, volume 5, 299.

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