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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Four

Incwadi kaYoweli neBandla lama-Adventist oSuku lweSixhenxe laseLawodikea - Inani Lesine

Number Four

Inani Lesine

Author

Jeff Pippenger

Published

December 7, 2025

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In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

KuIsaya amashumi amabini anesibhozo, “amadoda abagculeli alawulayo” e “Yerusalem” amelwe “njengeenxila zakwaEfrayim,” kwananjenge “sithsaba sekhukhumezo.” “Isithsaba” simela ubunkokeli, yaye “ikhukhumezo” limela isimilo sikaSathana.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Amagxila athelekiswa nentsalela (“insali”) eba “sisithsaba” sikaThixo sozuko, kuba ngexesha lemvula yamva iNkosi imisa “ubukumkani” baYo bozuko, njengoko kwabonakaliswa xa Yena wayemisa “ubukumkani bobabalo” emnqamlezweni. Ubukumkani bobabalo emnqamlezweni bubonakalisa ubukumkani bozuko emthethweni weCawa. Imvula yamva yaqala nge-9/11 xa ukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka nomgwebo wabaphilayo kwaqalayo.

> “I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

> “Ndabona ukuba zonke izinto zikhangele ngokuqatha yaye zolulela iingcinga zazo kwingxaki esondelayo ephambi kwazo. Izono zikaSirayeli mazize emgwebeni kwangaphambili. Sonke isono masivunywe engcweleni, kuya kuthi ke umsebenzi uqhubekele phambili. Kufuneka kwenziwe ngoku. Intsalela ngexesha lembandezelo iya kukhala, Thixo wam, Thixo wam, undishiyeleni na?

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Imvula yasemva iyeza phezu kwabo bacocekileyo—bonke ngoko baya kuyamkela njengangaphambili.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “Xa ezi ngelosi zine zikhulula, uKristu uya kumisela ubukumkani baKhe. Akukho namnye uya kwamkela imvula yasemva ngaphandle kwabo benza konke abanako. UKristu wayeza kusinceda. Bonke babenokoyisa ngobabalo lukaThixo, ngegazi likaYesu. Izulu lonke linomdla kulo msebenzi. Iingelosi zinomdla.” Spalding and Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Imimoya emine yeSityhilelo ikwabonakaliswa nguIsaya njengomoya onamandla nowawuthintelwe ngomhla womoya wasempuma, njengokuba kunjalo nangemimoya emine yengxabano yeSityhilelo ebanjwe zizingelosi ezine. Imimoya emine ichongwa “njengehashe elinomsindo elifuna ukuqhawuka” elizisa “ukufa nentshabalalo” nguDade White. Imimoya emine ikhululwa ngokuthe ngcembe, iqala nge-9/11, ize yandiswe kakhulu ngexesha lomthetho weCawa, ize ke ikhululwe ngokupheleleyo xa kuvalwa ixesha lovavanyo loluntu.

## Released and Restrained

Ikhululwe Kwaye Ithintelwe

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Ixilongo yesixhenxe, ekwangeyesithathu ishwangusha, evakalisa ukugqitywa kwemfihlelo kaThixo, yavuthelwa ngokwesiprofeto ngomhla ka-9/11 xa ubuSilamsi bakhululwa, baza emva koko bathintelwa ngokwesiprofeto nguGeorge W. Bush emva ko-9/11. Unina wobuSilamsi, uHagare, unina kaIshmayeli, ngumqondiso wokuthintelwa nokukhululwa. Wakhululwa nguSara ukuba azale noAbraham ngokuthanda kukaSara, wandula ke, ngenxa yomona, wathintelwa nguSara, nto leyo eyabangela ukuba uHagare abaleke, kwada kwaba sisithunywa sezulu esamthintelayo uHagare ekubalekeni saza samxelela ukuba abuye. Emva kokuzalwa kukaIsake, ingxabano kaHagare noSara yaqhubeka de uAbraham wayigxotha intokazi yekhoboka, ngaloo ndlela emthwesa omnye umqathango wokuthintelwa.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

Iingelosi ezine zobuSilamsi zakhululwa ekuqaleni kwesiprofeto seminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu esikwiSityhilelo isahluko sesithoba ivesi yeshumi elinesihlanu, zaza ke zathintelwa ngomhla we-11 Agasti 1840.

> And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

> Yaza ke ingelosi yesithandathu yavuthela, ndaza ndeva ilizwi liphuma kwiimpondo ezine zesibingelelo segolide esiphambi koThixo, lisithi kwingelosi yesithandathu eyayinexilongo, Khulula ezo ngelosi zine zibotshiweyo emlanjeni omkhulu iEfrati. Zaza zakhululwa ezo ngelosi zine, ebezilungiselwe iyure, nomhla, nenyanga, nonyaka, ukuze zibulale isahlulo sesithathu sabantu. ISityhilelo 9:13–15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Emva kokuba ubuSilamsi bentlekele yesithathu bukhululwe ukuba buhlasele ngomhla ka-9/11, uGeorge W. Bush waqalisa imfazwe yakhe yehlabathi lonke nxamnye nobunqolobi waza wabeka isithintelo kubuSilamsi. Ukukhankanywa kokuqala kukaIshmayeli, ongumfuziselo wobuSilamsi, kubonisa ukuba inzala kaIshmayeli yayiya kuba nxamnye nomntu wonke, nomntu wonke abe nxamnye nabo.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Yaza ingelosi yeNkosi yathi kuye, Yabona, umithi, yaye uya kuzala unyana, umbize igama elinguIshmayeli; ngokuba iNkosi ikuvile ukubandezeleka kwakho. Yena uya kuba yindoda yasendle; isandla sakhe siya kuba nxamnye naye wonk’ umntu, nesandla sowonk’ umntu sibe nxamnye naye; yaye uya kuhlala phambi kwabazalwana bakhe bonke. Genesis 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

I-Islam ngamandla asekupheleni kwehlabathi aya kuxhathiswa “sisandla somntu wonke,” yaye i-Islam iya kuba nxamnye nomntu wonke, kanye njengoko oku kuzaliseka ngokugqibeleleyo namhlanje. Umsebenzi okhethekileyo we-Islam njengophawu lwesiprofeto kukuzisa imfazwe yehlabathi. Lo mba uqinisekiswa libali likaEliya, likaYohane umBhaptizi, yaye umelwe njengokuthi “ukucaphukiswa kweentlanga” encwadini yeSityhilelo.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “‘Ukuqala kwelo xesha lembandezelo,’ okukhankanywe apha, akubhekiseli kwixesha apho izibetho ziya kuqalisa ukuthululwa ngalo, kodwa kubhekisa kwixesha elifutshane kanye ngaphambi kokuba zithululwe, ngoxa uKristu esesengcweleni. Ngelo xesha, ngoxa umsebenzi wosindiso usiya ekuvalweni, imbandezelo iya kube isiza phezu komhlaba, neentlanga ziya kuba nomsindo, ukanti zibanjelwe umva ukuze zingawuthinteli umsebenzi wengelosi yesithathu. Ngelo xesha ‘imvula yamva,’ okanye uhlaziyo oluvela ebusweni beNkosi, luya kuza, ukunika amandla ilizwi elikhulu lengelosi yesithathu, nokulungiselela abangcwele ukuba beme ngexesha apho izibetho ezisixhenxe zokugqibela ziya kuthululwa.” Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

“Ngeentsuku” xa imvula yasemva isiwa, uKristu umisela ubukumkani bakhe bozuko njengoko bumelwe encwadini kaDaniyeli.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

> Kwaye ngemihla yabo abo kumkani uThixo wezulu uya kumisa ubukumkani obungayi kutshatyalaliswa naphakade; yaye ubukumkani abuyi kushiyelwa kwabanye abantu, koko buya kuziqhekeza bube ngamaqhekeza bubutshabalalise bonke obu bukumkani, yaye bona buya kuma ngonaphakade. Daniyeli 2:44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

Ngale “mihla” uKristu amisa ngayo ubukumkani baKhe bozuko, abo bangabakaKristu “sisithsaba” sozuko baqhathaniswa namanxila anxiba “isithsaba” sekratshi. “Umbono” kaHabakuki owawumele ukubhalwa nokwenziwa ucace phezu “kweetafile” ubonakalisa ngokucacileyo ubungqina bembali beenyaniso ezisisiseko zobu-Adventist. Ebungqineni bukaHabakuki iindidi ezimbini zikaYoweli, nokuba zeze “kratshi” okanye zeze “zuko,” zimelwe njengodidi lwabantu oluthi—lugwetyelwe ngokholo okanye oluthi—luphakanyiswe likratshi. Ivesi yesine yesahluko sesibini ithetha ngezo ndidi zimbini, yaye ziyangqinelana nomzekeliso oqhelekileyo womFarisi noMbhuti werhafu. UMbhuti werhafu wabuyela ekhaya egwetyelwe, kanti “umphefumlo” womFarisi “awulunganga” kuba “uphakanyisiwe.”

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Yabonani, umphefumlo wakhe ophakanyisiweyo awunabungisa ngaphakathi kuye; kodwa olilungisa luya kuphila ngokholo lwalo. Habhakuki 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

Kwivesi elilandelayo uHabhakuki uchaza udidi oluneentliziyo eziphakanyiswe likratshi njengabanxilileyo, ngaloo ndlela edibanisa abanxilileyo bakaIsaya nabakaHabhakuki “nekratshi.”

> Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

> Kananjalo, ngenxa yokuba ekreqa ngewayini, ungumntu onekratshi, akahlali ekhaya; owandisa umnqweno wakhe njengesihogo, unjengokufa, akaneliseki; kodwa uqokelela kuye zonke iintlanga, azifumbele zonke izizwe. Habhakuki 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Kuyafanele ukukhunjulwa ukuba ezi ndinyana zikuHabakuki azizange zizaliseke kuphela kwimbali yamaMillerite, kodwa ukuzaliseka kwazo kwakuyinto ekuthethwa ngayo rhoqo nguEllen White kwanangoovulindlela bokuqala boBuAdventista. Abo bagwetyelwa lukholo olumelwe yindinyana yesine kwimbali yamaMillerite yayingabo banyamezela ingxaki yokudana kokuqala, eyaphawula zombini ixesha lokulibaziseka nokufika kwesigidimi sengelosi yesibini esivakalisa ukuwa kweBhabhiloni. AmaMillerite aqonda ngaphakathi kwaloo mbali yovavanyo ukuba abantu besivumelwano sangaphambili, ababebesaziwa ngokwembali njengamaProtestanti, babesuke baba ziintombi zeBhabhiloni. Loo maProtestanti ayengamaProtestanti amelwe libandla laseSardesi, elimela abantu besivumelwano, kuba babene “gama”, uphawu lwesimilo kwanobudlelwane besivumelwano, kodwa babefile.

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

> Yibhalele isithunywa sebandla laseSardesi uthi; Utsho ezi zinto lowo uneMimoya esixhenxe kaThixo, neenkwenkwezi ezisixhenxe; Ndiyayazi imisebenzi yakho, ukuba unegama lokuba uyaphila, kanti ufile. ISityhilelo 3:1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

Kwinkqubo yokuvavanywa ka-1844 eyaqala ngomhla we-19 kuTshazimpuzi yaza kamva yaphela ngomhla we-22 ku-Okthobha—abo bangaphumelelangayo kuloo nkqubo yokuvavanywa baphakanyiswa likratshi; yaye ukuba besinokufunda nje iindinyana ezilandela ivesi yesihlanu, uphawu lwekratshi loluntu lubonakaliswa apho ngomzekeliso wokuzigwagwisa nokuziphakamisa kobupopu. Iphela kwivesi yamashumi amabini apho kuvakaliswa khona ukuba iNkosi isetempileni yayo engcwele; maluthi cwaka lonke ihlabathi.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ke yena uYehova usetempileni yakhe engcwele; maluthi cwaka lonke ihlabathi phambi kwakhe. Habakuki 2:20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Ivesi yesibini sikaHabakuki isahluko sesibini ichonga ukuphoxeka kokuqala kwangoAprili 19, 1844, yaye eso sahluko siphela kwivesi yamashumi amabini, ephawula ngokucacileyo uOktobha 22, 1844, xa iNkosi yeza ngesiquphe etempileni yaYo.

## Four Comings on October 22, 1844 (line upon line)

Ukuza Okune ngo-Oktobha 22, 1844 (umgca phezu komgca)

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Ukuza kukaKristu njengombingeleli wethu omkhulu esiya kweyona ndawo ingcwele, ukuze kuhlanjululwe ingcwele, njengoko kubonisiwe kuDaniyeli 8:14; ukuza koNyana womntu esiya kuMdala Weemihla, njengoko kubekwe kuDaniyeli 7:13; nokuza kweNkosi etempileni yaYo, njengoko kwaprofetwa nguMalaki, ziinkcazo zesiganeko esinye; yaye oku kukwamelwe kukuza komyeni emtshatweni, njengoko kuchazwe nguKristu emzekelisweni weentombi ezilishumi, kuMateyu 25.” Imbambano Enkulu, 426.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Iivesi zesithathu nezesine zichonga amaqela amabini aveliswayo kwinkqubo yokuvavanywa yevesi yesibini ide ifike kweyamashumi amabini, inkqubo yokuvavanywa yomhla we-19 kuTshazimpuzi, 1844, ide ifike kowama-22 kuOkthobha, 1844. Iivesi zesine ukuya kweyeshumi elinesithoba zibhekisa kumandla obupopu, ngaphandle kwevesi yeshumi elinesine, ethetha ngembali elandela ukuhla kwengelosi yeSityhilelo isahluko seshumi elinesibhozo ngowe-9/11.

> For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

> Ngokuba ihlabathi liya kuzaliswa lulwazi lobuqaqawuli beNkosi, njengoko amanzi ewugubungela ulwandle. Habakuki 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

Kwinkqubo yokuvavanywa yengelosi yesibini kwimbali yamaMillerite kwaphuhliswa iindidi ezimbini zabakhonzi, ezaza kamva zabonakaliswa engxakini ka-Oktobha 22, 1844. Isimilo sabakhohlakeleyo kweso sicatshulwa sisimilo sobupopu, yaye ngelo xesha lokuvavanywa amaMillerite athembekileyo afikelela ekubhengezeni, ngokuvumelana nomyalezo wengelosi yesibini, ukuba ibandla lamaProtestanti laba ziintombi zaseRoma ngenxa yokwala kwabo umyalezo wamaMillerite. Impikiswano eyavela phakathi kokuqala ngoAprili 19 nokuphela ngo-Oktobha 22 yindawo apho isimilo sibonakaliswa khona, nokuba sesomntu oselayo ngenkukhumalo iwayini yaseBhabheli, njengoko wayenjalo uBheleshatsare, okanye sesomntu othi, njengoDaniyeli phambi kukaBheleshatsare, agwetyelwe ebulungisweni ngokholo lwakhe. Loo mpikiswano yindawo apho idrama ityhileka khona evusa ihlabathi kwiinyaniso ezingunaphakade ezinxulumene nomyalezo wengelosi yesithathu. Imvelaphi yokunxila xa kuthelekiswa nokugwetyelwa ebulungisweni ibekwe ngaphakathi komxholo wengxoxo emalunga nendlela ihlabathi elikhanyiselwa ngayo kule micimbi, “Kuba umhlaba uya kuzala lulwazi lobuqaqawuli bukaYehova, njengamanzi egubungele ulwandle.” Oko kukhanyiselwa kwaqala ngo-9/11.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Ekupheleni kwembali emelwe kwisahluko sesibini sikaHabakuki, iNkosi yeza ngesiquphe etempileni yaYo ngo-Oktobha 22, 1844. Yenza oko ekuzalisekiseni isiprofeto eyasibeka phambili njengoPalmoni kwindima yeshumi elinesine kaDaniyeli isahluko sesibhozo.

## Palmoni

Palmoni

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Ngomhla weshumi wenyanga yesixhenxe yekhalenda yeBhayibhile, owawuthi ngo-1844 uwe ngomhla wamashumi amabini anesibini wenyanga yeshumi, kwazaliseka uHabakuki 2:20, yaye inani lomfuziselo elithi “220” linokubonwa “kwisahluko nendima” echaza utshintsho lwesigaba solawulo emsebenzini kaKristu engcweleni yasezulwini. Uphawu lwesiprofeto lwamawaka alikhulu anamashumi amane anesine kukuba bangabo balandela iMvana naphi na apho Iya khona. Ukulandela uKristu kuthetha ukumlandela eLizwini laKhe.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

ELizwini laKhe, inani elithi “220” limela ngokomfuziselo ukudityaniswa kobuthixo nobuntu, yaye owona msebenzi kanye uKristu awawuqalayo ngaloo mhla wawungumsebenzi wokudibanisa ubuthixo baKhe nobuntu. Ngo-1844 ngomhla wamashumi amabini anesibini wenyanga yeshumi, okanye ngokomfuziselo amashumi amabini anesibini aphindwe kalishumi alingana no-“220” (22 X 10 = 220), okanye kusenokuthiwa, ngomhla kanye olingana ngokomfuziselo no-“220,” uHabakuki “2:20” wazaliseka xa uKristu wasuka kwindawo engcwele waya kwiNdawo eNgcwele Kakhulu ukuze aqalise umgwebo wophando.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

UPalmoni, iNani Elimangalisayo, umi phakathi ‘kombuzo nempendulo’ oyintsika esembindini wobu-Adventist, yaye uninzi lwama-Adventist aluyazi kwaphela loo nyaniso.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Isibhalo esathi, ngaphezu kwazo zonke ezinye, saba siseko kwanentsika ephambili yokholo lwe-Adventi, yayisisibhengezo esithi, ‘Koda kube ziintsuku ezingamawaka amabini anamakhulu amathathu; yandule ke ihlanjululwe ingcwele.’ [Daniel 8:14.]” The Great Controversy, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

UDaniyeli isahluko sesibhozo iindinyana zeshumi elinesithathu neshumi elinesine zibonisa umbuzo kwindinyana yeshumi elinesithathu olandelwa yimpendulo kwindinyana yeshumi elinesine. Igama lesiHebhere elithi Palmoni liguqulelwa ngokuthi “loo ngcwele ithile” kwindinyana yeshumi elinesithathu, yaye elo gama likhethekileyo likaKristu lithetha uMbaleli oMmangalisayo okanye uMbaleli weeMfihlelo.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Xa uEllen White echaza ukuba indinyana yeshumi elinesine iyintsika ephakathi nesiseko soBhuvabhuva bama-Adventist, ubeka ugxininiso olungokobuthixo phezu kombuzo nempendulo yezi ndinyana zimbini, nto leyo efuna ukuba uKristu, njengoMbali-mali Ommangalisayo, abe yeyona ndawo iphambili ekubhekiswa kuyo. USister White wayephindaphinda egxininisa ukubaluleka kokujonga uKristu njengenyaniso ephakathi yayo nayiphi na indima, yaye kwiindinyana zeshumi elinesithathu neshumi elinesine kukho ukuvela ngqo kukaKristu—“loo ngcwele ithile,”—onguPalmoni.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

Xa ubu-Adventism bazilahla “izihlandlo ezisixhenxe” zikaLevitikus amashumi amabini anesithandathu ngowe-1863, bawavala amehlo abo kuPalmoni, kuba ulwakhiwo lwesiprofeto lombuzo nempendulo lusekwe kubudlelwane phakathi “kwezihlandlo ezisixhenxe” zikaMoses kunye “neentsuku ezingamawaka amabini anamakhulu amathathu” zikaDaniyeli. “Izihlandlo ezisixhenxe” zikaMoses, oko kukuthi iminyaka engamawaka amabini anamakhulu amahlanu namashumi amabini anesihlanu, kunye “namawaka amabini anamakhulu amathathu eengokuhlwa neentsasa” zikaDaniyeli, oko kukuthi iminyaka engamawaka amabini anamakhulu amathathu, ubudlelwane bazo besiprofeto bumiselwa lixesha, elimelelwa ngamanani, yaye uMbalimangaliso waManani umi kanye embindini wombuzo nempendulo eziyintsika ephakathi yobu-Adventism. Abo basenokuba bafunde imibhalo kaJosephus banokukhumbula iingxoxo zakhe ezisengqiqweni ezazichaza izinto ezimbini ezikhethekileyo ezadalwa nguThixo. Enye yayilulwimi lwesiHebhere, yaye enye yayilixesha elinokulinganiswa, nto leyo ethi yona ifune izibalo.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

Ivesi yeshumi elinesithathu ibuza ukuthi “Koda kube nini?” Le vesi ayibuzi ukuthi “nini,” ibuza ukuthi “koda kube nini?” Ukuba umbuzo ungowobude bexesha (koda kube nini?) okanye ukuba umbuzo ungongongoma wexesha (nini?) kubalulekile ukuze kuqondwe ngokuchanekileyo. Impendulo yombuzo okwivesi yeshumi elinesine mhlawumbi ichaza ingongoma ethile yexesha, okanye ixesha elithile, mhlawumbi zombini; kodwa nokuba impendulo inokuba yintoni na, imele ibekwe ngaphakathi komxholo wombuzo okwivesi yeshumi elinesithathu. Ukwahlula ngokufanelekileyo ilizwi, oko kukuthi, ukuqonda ngokufanelekileyo impendulo yevangeli yeshumi elinesine, kufuna ukuqondwa ngokuchanekileyo komxholo wombuzo. Ngaba ngu-“nini” okanye ngu-“ngoko”?

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Amanxila akwaEfrayim afundisa ngokungacacanga ukuba ivesi yeshumi elinesine ichaza umzuzu othile wexesha, abawuchaza njengomhla wama-22 kuOktobha 1844, yaye xa besenjenjalo basenokuthi ngenene babhekisele kwesi sicatshulwa sisandul’ ukusicaphula esivela kwi-The Great Controversy, kodwa iLizwi likaThixo alize litshintshe, yaye alize lisilele. Umbuzo othi “kuya kude kube nini” uchaza ubude bexesha, kungekhona umzuzu othile wexesha. Umhla wama-22 kuOktobha 1844 waqalisa ixesha lomgwebo wophando, yaye iinyaniso ezinxulumene naloo msebenzi zimele iindaba ezilungileyo ezingunaphakade yaye zibaluleke ngakumbi kakhulu kunomhla nje awaqala ngawo.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Igrama yesiHebhere icacile, yaye loo ntsingiselo ifanayo yaguqulelwa kwiKing James Version. Hayi kuphela ukuba igrama ibeka ngokucacileyo umbuzo kumxholo wexesha elithabathayo, kodwa nombuzo othi “koda kube nini na” uluphawu lwesiprofeto seBhayibhile. Kunokubonakaliswa phezu kwamangqina aliqela ukuba umbuzo othi “koda kube nini na” njengophawu umele imbali ka-9/11 kuse kufike kumthetho weCawa. Siya kuqala siqwalasele uphawu oluthi “koda kube nini na” phambi kokuba sibuyele kuPalmoni noYoweli.

## How Long? Isaiah Six

Koda kube nini? UIsaya Isithandathu

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

KuIsaya isahluko sesithandathu ivesi lesithathu izithunywa zezulu ziyachaza ukuba ihlabathi lizele bubuqaqawuli bukaThixo.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Bakhwaza omnye komnye, bathi, Ngcwele, ngcwele, ngcwele, nguYehova wemikhosi; umhlaba wonke uzele bubuqaqawuli bakhe. Isaya 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

USister White unxulumanisa ukuhla kwengelosi yeSityhilelo seshumi elinesibhozo neengelosi zevesi yesithathu.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

> “Njengoko bona [iingelosi] bebona ikamva, xa umhlaba wonke uya kuzaliswa bubuqaqawuli baKhe, ingoma yoloyiso yendumiso iyavakaliswa ukusuka komnye isiya komnye ngengoma emnandi, ‘Ingcwele, ingcwele, ingcwele, yiNkosi yemikhosi.’” Review and Herald, December 22, 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

UIzaya uku-9/11, yaye ubuza esithi, “kuya kuthi ga nini” emele ukuwazisa umyalezo we-9/11 kubantu baseLawodike abangafuniyo ukubona okanye ukuva. Uxelelwa ukuba makazingise kude kube zizixeko zidilizwa, yaye ukutshatyalaliswa kwezixeko, okuqala ngomthetho weCawa xa uwexuko lwesizwe lulandelwa yintshabalalo yesizwe.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Ndaza ndathi, Nkosi, koda kube nini na? Yaza yaphendula yathi, Kude kube izixeko ziphangale zingenabemi, nezindlu zingabi namntu, nelizwe lenziwe intili yenkangala ngokupheleleyo, aze uYehova abasuse abantu babase kude, kubekho ukulahlwa okukhulu phakathi kwelizwe. Kanti ke kulo kuya kubakho isishumi, lize libuye, lityiwe; njengomthi we-teil, nanjengom-oki, onobuninzi bawo obungaphakathi kuwo, xa uphosa amagqabi awo: ngokunjalo imbewu engcwele iya kuba bubuninzi balo. Isaya 6:11–13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

Ngo-9/11, xa umhlaba wakhanyiswa ngobuqaqawuli bukaThixo, uIsaya uthanjiswa ukuba aveze isigidimi semvula yasemva, aze abuze athi, “Koda kube nini” na kufuneka asiveze isigidimi sika-9/11 kubantu abaneentliziyo ezityebileyo? Impendulo ithi “kude kube” ngumthetho weCawa, xa kuya kubakho “ukushiywa okukhulu phakathi kwelizwe.” “Ukushiywa okukhulu” kufezekiswa bubu-Adventism baseLawodike, abo uIsaya, kwisahluko samashumi amabini anesibini, abamele njengoShebhena.

> Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

> Yabona, iNkosi iya kukususa isuke ngamandla, ikugubungele inene. Inene iya kukujikisa ngamandla ikuphose njengombhoxo ezweni elikhulu; uya kufela khona, neenqwelo zobuqaqawuli bakho zibe lihlazo kwindlu yenkosi yakho khona. Ndiya kukugxotha esikhundleni sakho, ikuthobe ikukhuphe esikhundleni sakho sobukhosi. Isaya 22:17–19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

Ubu-Adventist baseLawodike buyayilahla inyaniso ngexesha lomthetho weCawa, yaye apho “boyiswe” njengoko kuboniswe kuDaniyeli isahluko seshumi elinanye indima yamashumi amane ananye.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Uya kungena kwanakwelo elizweni elizukileyo, aze amazwe amaninzi abhukuqwe; kodwa aba baya kusinda esandleni sakhe, oko kukuthi, uEdom, noMowabhi, nentloko yabantwana bakwa-Amon. Daniyeli 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Xa uIsaya ebuza esithi, “kude kube nini,” uxelelwa ukuba awunikele lo myalezo kwi-Adventism kude kuse kumthetho weCawa, xa “abaninzi” bakaDaniyeli ishumi elinanye indima yamashumi amane ananye baya “kubhukuqwa,” xa beyishiya iSabatha noThixo. Baya kwandula ke bagabhekelwe ngaphandle emlonyeni weNkosi njengoko kumelwe encwadini yeSityhilelo, apho zonke iincwadi zeBhayibhile zidibana zize ziphelele khona, nalapho uIsaya amashumi amabini anesibini uShebhena “ephoswa ngamandla” “njengebhola kwilizwe elikhulu” njengoko “besuswa” “bekhatyelwe kude.”

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

Ngelo xesha intsalela, emelwe “njengeshumi” (elingumnikelo weshumi), “iya kubuya”; abathi kulo mhlathi bafaniswe nemithi enento “eseleyo” xa amagqabi ewayo. “Amagqabi” amele uvumo kwisimboli yesiprofeto. Xa ubu-Adventist bufika kumthetho weCawe buze bamkele usuku lokuqala lweveki endaweni yeSabatha kaThixo, baya kuwalahla amagqabi abo “ovumo” baze bangabi sathi kwakhona baxhasa iSabatha kaThixo yosuku lwesixhenxe.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.

> “Ukuqalekiswa komkhiwane kwakungumzekeliso owenziwa ngesenzo. Loo mthi ungenasiqhamo, ubonakalisa amagqabi awo okuzingca kanye phambi kukaKristu, wawungumfuziselo wesizwe samaYuda. UMsindisi wayenqwenela ukuwacacisela abafundi baKhe unobangela nokunyaniseka kwentshabalalo kaSirayeli. Ngenxa yale njongo wawuxhobisa loo mthi ngeempawu zokuziphatha, wawenza waba ngumchazi wenyaniso yobuthixo. AmaYuda ayemi ecacile ngokwahlukileyo kuzo zonke ezinye iintlanga, esithi anyanisekile kuThixo. Ayethandwe ngokukhethekileyo nguYe, aza azibanga ubulungisa obungaphezu kwabo bonke abanye abantu. Kodwa ayebolile luthando lwehlabathi nokubawela inzuzo. Ayezidla ngolwazi lwawo, kodwa ayengawazi amabango kaThixo, yaye ayezele luhanahaniso. Njengomthi ongenasiqhamo, ayandisa amasebe awo okuzingca phezulu, echumile ngokwembonakalo, emhle emehlweni, kodwa evelisa “amagqabi kuphela.” Inkolo yamaYuda, enetempile yayo ebalaseleyo, izibingelelo zayo ezingcwele, ababingeleli bayo abanxibe iminqwazi yobubingeleli, nezithethe zayo ezichukumisayo, yayintle ngenene ngokwembonakalo yangaphandle, kodwa ukuthobeka, uthando, nobubele kwakungekho.”

> “All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

> “Yonke imithi ekwisitiya samakhiwane yayingenaziqhamo; kodwa imithi engenamagqabi yayingaphakamisi kulindeleka lutho, yaye yayingabangeli kudana. Ngale mithi kwakumelwe iiNtlanga. Zazingenabo ubuthixo kanye njengamaYuda; kodwa zazingakhange zibange ukuba zikhonza uThixo. Zazingazenzi izimangalo zokuqhayisa ngobulungisa bazo. Zaziyimfama kwimisebenzi nasezindleleni zikaThixo. Kuzo ixesha lamakhiwane lalingekafiki. Zazisalindele imini eyayiza kuzizisela ukukhanya nethemba. AmaYuda, awayefumene iintsikelelo ezikhulu ngakumbi kuThixo, ayebanjiwe anoxanduva ngenxa yokusetyenziswa gwenxa kwazo ezi zipho. Amalungelo ababedla ngokuqhayisa ngawo ayesandisa kuphela ityala lawo.” The Desire of Ages. 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Ngexesha lomthetho weCawa i-Adventism yaseLawodike iya kuphulukana nesibango sayo sokuba ngabantu bomnqophiso kaThixo, njengoko yamkela uphawu lomnqophiso wokufa yaza yalugatya itywina lomnqophiso wobomi. Emva koko iya kulahla amagqabi ayo esibango, yaye oko kuziswa embonweni yintsalela emelwe nguIsaya, owathi ngo-9/11 “wabuyela” kwiindlela zamandulo, waza emva koko wathotywa wangena eluthulini xa yena (uIsaya) waqonda amava akhe angcolileyo, yaye emva koko wahlanjululwa ngamalahle avela esibingelelweni. USister White usazisa ukuba amalahle avela esibingelelweni amela ukuhlanjululwa, kodwa ukuhlanjululwa kukodwa nje koko kufezwayo kukuchukumisa kwamalahle imilebe kaIsaya.

> “The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

> “Ilahle elivuthayo lifuzisela ukuhlanjululwa. Ukuba lithe lachukumisa imilebe, akukho lizwi lingcolileyo liya kuphuma kuyo. Ilahle elivuthayo likwafuzisela amandla okusebenza kwemizamo yabakhonzi beNkosi.” Review and Herald, October 16, 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

“Amalahle” avela esibingelelweni aphoselwa emhlabeni ngemihla yokugqibela ngamalahle aphoselwa emhlabeni xa itywina lesixhenxe nelokugqibela livulwa kwiivesi ezintlanu zokuqala zesahluko sesibhozo seSityhilelo. UIsaya, yaye ngoko ke ikhulu elinamashumi amane anesine amawaka, bayahlanjululwa ngamalahle achukumisa imilebe yabo, kodwa “ilahle” ngumyalezo. Ichukumisa imilebe yabo xa besithabatha isincwadi esandleni sengelosi baze basidle.

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

> Bungcwalisa ngenyaniso yakho: ilizwi lakho liyinyaniso. Yohane 17:17.

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

Abo “babuyayo” baza baba yintsalela (intsalela eseleyo) bamelwe njengemithi ye-oki neye-teal, yaye kanye njengokuba uKristu “wayinika umthi iimpawu zokuziphatha, waza wawenza umchazi wenyaniso kaThixo,” imithi kaIsaya nayo inayo “impawu zokuziphatha” ngaphakathi kuyo njengoko imelwe “sisubstance.” Isubstance ihlala nemithi, kwanaxa abo babengamagqabi nje ovumo lomlomo belahlwa. “Imbewu engcwele” yiyo “isubstance,” yaye uKristu “yimbewu engcwele” yesiprofeto. Ezo mithi zimelwe njengentsalela, kwakunye noIsaya ngokwakhe kwisahluko sesithandathu, zimele abantu, ngoko ke ubuntu, yaye imbewu engcwele imele ubuthixo. Ngaloo ndlela, uIsaya isahluko sesithandathu ichaza ukuhlanjululwa kobu-Adventist ukusuka ku-9/11 kuse eMthethweni weCawa, yaye iinkcukacha athe uIsaya wazifaka kuloo mbali yesiprofeto zonke zimelwe ngumbuzo wakhe othi, “koda kube nini na”. KuIsaya impendulo ethi “koda kube nini na” yayisusela ku-9/11 kuse eMthethweni weCawa.

## How Long? 1840–1844

Kude Kube Nini? 1840–1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

Umhla we-11 kuAgasti 1840 wawumfuzisela u-9/11, yaye kwimbali yesiprofeto esukela ku-11 kuAgasti 1840 kuse ku-22 kuOktobha 1844 kwaqhubeka idabi laseNtabeni iKarmele phakathi kukaEliya nabaprofeti bakaIzebhele. Ekugqibeleni abaprofeti bakaBhahali babonakaliswa ukuba ngabaprofeti bobuxoki baza babulawa nguEliya, kodwa kanye ekuqaleni kwalo mngquzulwano uEliya wabuza umbuzo, “kuya kude kube nini” nithandabuza phakathi kwezimvo ezibini.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Waza uEliya waya kubo bonke abantu, wathi, Koda kube nini na niningxamele phakathi kwezimvo ezibini? Ukuba uYehova unguThixo, mlandeleni yena; ke ukuba nguBhahali, mlandeleni yena. Ke abantu abamphendulanga nelizwi. Waza uEliya wathi ebantwini, Mna, ndedwa mna, ndisele ndingumprofeti kaYehova; ke bona abaprofeti bakaBhahali bangamadoda angamakhulu amane anamashumi amahlanu. 1 Kumkani 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

uEliya ukwango-11 Agasti 1840; ebuza eso sizukulwana ukuba isigidimi sabaMillerite siyinyaniso na okanye sibubuxoki? Sisesinye isigidimi esiya eLawodike, njengoko kwakunjalo kuIsaya isithandathu.

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

> “Amakhulu amawaka akhokelwa ekwamkeleni inyaniso eyayishunyayelwa nguWilliam Miller, kwaza kwavuswa abakhonzi bakaThixo emoyeni nasemandleni kaEliya ukuze bavakalise esi sigidimi. NjengoYohane, umanduleli kaYesu, abo babeshumayela esi sigidimi sindilisekileyo baziva benyanzelekile ukuba babeke izembe engcanjini yomthi, baze babize abantu ukuba bavelise iziqhamo ezifaneleyo inguquko. Ubungqina babo babulungele ukuvusa nokuchukumisa ngamandla iicawa nokutyhila isimilo sazo sokwenene. Kwaye njengoko isilumkiso esindilisekileyo sokusaba ingqumbo ezayo sasivakaliswa, abaninzi ababemanyene neecawa basamkela isigidimi sokuphilisa; bakubona ukubuya umva kwabo, baza ngeenyembezi ezibuhlungu zenguquko nangentlungu enzulu yomphefumlo bazithoba phambi koThixo. Kwaye njengoko uMoya kaThixo wayehleli phezu kwabo, banceda ukuvakalisa isikhalo esithi, ‘Moyikeni uThixo, nimzukise; ngokuba lifikile ixesha lokugwetywa kwakhe.’” Early Writings, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

Kwimbali yokuvavanywa ka-1840 ukuya ku-1844 amaProtestanti awawukhanyelayo umyalezo kaEliya aba ziintombi zaseRoma aza anikela ngengubo yobuprotestanti kwi-Adventism yamaMillerite. NgoIsaya noEliya, sinamangqina amabini angqinayo inyaniso yokuba umbuzo othi “kuya kude kube nini” uluphawu lwembali eqala ngo-9/11 ize iphele ngomthetho weCawa. Kwimbali yamaMillerite uAgasti 11, 1840 uhambelana no-9/11, yaye uOktobha 22, 1844 uhambelana nomthetho weCawa. Xa umlilo wehla uvela ezulwini waza wawudla umnikelo kaEliya, amatye alishumi elinesibini akhanyiselwa onke kunye nomnikelo, ngaloo ndlela ephawula ikhulu elinamashumi amane anesine amawaka njengomqondiso omelwe ngamatye akhanyisiweyo. Abaprofeti bobuxoki emva koko babulawa nguEliya, kanye njengokuba iUnited States, umprofeti wobuxoki, ibulawa njengobukumkani besithandathu ngexesha lomthetho weCawa.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Isaya isithandathu igxininisa inkqubo yokuvavanywa, yokuhlanjululwa nokusulungekiswa phakathi kwabantu bakaThixo ukusuka ku-9/11 kuse kuthi ga kumthetho weCawa. U-Eliya ujongana nesimo sengqondo saseLawodikea sabantu bakaThixo, kodwa kwangaxeshanye unika nobungqina obahlula umprofeti oyinyaniso nomprofeti wobuxoki, yaye ngenxa yoko nomyalezo oyinyaniso nomyalezo wobuxoki. Ngoko ke, kuqalwa ngoAgasti 11, 1840 kuze kugqitywe ngo-Oktobha 22, 1844, uvavanyo lwesiprofeto lwaziswa phezu kwamaProtestanti exesha laseSardesi, yaye kanye njengokuba umlilo entabeni yeKarmele wavelisa ukwahlulwa kwaba ngamaqela amabini, kwabonakaliswa amaqela amabini ngowe-1844. Elinye iqela kule nkqubo yokuvavanywa lalingabantu bomnqophiso ababesele beza kuba “bangaphambili,” kanti elinye iqela lalinguAdventism wamaMillerite awayeza kungena nawo uThixo emnqophisweni ngo-Oktobha 22, 1844. Ixesha lovavanyo nolwahlulo libali lesidiliya, njengoko iAdventism yamaMillerite yabonakaliswa ukuba ingumprofeti oyinyaniso kanye kuloo ndawo inye apho ubuProtestanti baseSardesi baqalisa ukuzalisekisa indima yabo njengobuProtestanti obuwexukileyo. Kanye njengokuba abaprofeti bakaBhahali babhencwa njengabobuxoki, ngokunjalo nabantu bomnqophiso wangaphambili babhencwa baza emva koko bachongwa ngamaMillerite njengentombi yaseRoma. Ibali leNtaba yeKarmele, kwanokuzaliseka kwalo mbaliso ngexesha lamaMillerite, linika ubungqina besibini kuIsaya isithandathu bokuba umbuzo othi, “koda kube nini na,” ngumqondiso wexesha elisusela ku-9/11 kuse kuthi ga kumthetho weCawa.

> “‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

> “‘Nkosi Thixo ka-Abraham, kaIsake, nekaSirayeli,’ uyabongoza umprofeti, ‘makwazeke namhla ukuba wena unguThixo kwaSirayeli, nokuba mna ndingumkhonzi wakho, nokuba ndizenze zonke ezi zinto ngokwelizwi lakho. Ndive, O Yehova, ndive, ukuze aba bantu bazi ukuba wena unguYehova uThixo, nokuba ubuyisele iintliziyo zabo umva kwakhona.’

> “A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

> “Ukuthi cwaka, okunobunzima ngenxa yobungcwele bako, kuhleli phezu kwabo bonke. Ababingeleli bakaBhahali bayangcangcazela luloyiko. Besazi ubutyala babo, bakhangela isohlwayo esikhawulezayo.

> “No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

> “Kuthe kusakuphela umthandazo kaEliya xa amadangatye omlilo, anjengokukhazimla okuqaqambileyo kwemibane, ehla evela ezulwini phezu kwesibingelelo esasimisiwe, awadla idini, ayikhotha amanzi asemqolombeni, aza adla kwanamatye esibingelelo. Ukuqaqamba kwelangatye kukhanyisa intaba yaye kumfamekisa amehlo esihlwele. Ezintlanjeni ezisezantsi, apho abaninzi bebukele ngolindelo oluxhalabisayo iintshukumo zabo baphezulu, ukwehla komlilo kubonakala ngokucacileyo, yaye bonke bayamangalisa ngumbono lowo. Ufana nentsika yomlilo eyathi eLwandle oluBomvu yahlula abantwana bakaSirayeli kumkhosi wamaYiputa.

> “The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

> “Abantu abasentabeni baziphosa phantsi ngobuso ngenxa yokunkwantya phambi koThixo ongabonwayo. Abanesibindi sokuqhubeka bekhangela umlilo othunyelwe liZulu. Bayoyika ukuba nabo ngokwabo baya kutshatyalaliswa; yaye, beqinisekisiwe ngomsebenzi wabo wokuvuma uThixo kaEliya njengoThixo wooyise babo, abamtyala ukunyaniseka, bakhwaza kunye ngokungathi lilizwi elinye, besithi, ‘UYehova, nguyena uThixo; uYehova, nguyena uThixo.’ Ngokucaca okumangalisayo eso sikhalo sivakala phezu kwentaba size sihlokome emathafeni angezantsi. Ekugqibeleni amaSirayeli ayavuswa, ekhululwe ekulahlekisweni, eguqukile. Ekugqibeleni abantu bayabona ukuba bamhlazisile kangakanani uThixo. Isimilo sonqulo lukaBhahali, xa sithelekiswa nonqulo olusengqiqweni olufunwa nguThixo oyinyaniso, sibonakaliswa ngokupheleleyo. Abantu bayabubona ubulungisa nenceba kaThixo ekubambeni umbethe nemvula de baziswe ekuvumeni igama laKhe. Ngoku bakulungele ukuvuma ukuba uThixo kaEliya ungaphezu kwazo zonke izithixo.” Prophets and Kings, 153.

## How Long? Moses

Koda kube nini? UMoses

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Okokuqala umbuzo ongumfuziselo othi, “kuya kude kube nini,” uphakanyiswa eLizwini lesiprofeto kusembethweni wesibhozo phezu kwamaYiputa ngexesha likaMoses. Umbetho wesibhozo “ziinkumbi” (umfuziselo wobuSilamsi) eziziswa “ngumoya wasempuma” (umfuziselo wobuSilamsi).

> And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

> UMoses noAron beza kuFaro, bathi kuye, Utsho kanje uYehova, uThixo wamaHebhere, Koda kube nini na ukwala kwakho ukuzithoba phambi kwam? Bakhulule abantu bam, ukuze bandikhonze. Ke kaloku, ukuba uyala ukubakhulula abantu bam, yabona, ngomso ndiya kuzisa iinkumbi emideni yakho; ziwugubungele umphezulu womhlaba, ade umntu angabi nakuwubona umhlaba; zidle intsalela yaloo nto isindileyo, leyo isaleleyo kuni emva kwesichotho, zidle yonke imithi enikhulela yona entsimini; zizalise izindlu zakho, nezindlu zabakhonzi bakho bonke, nezindlu zamaYiputa onke; into abangazange bayibone ooyihlo, noooyihlo booyihlo, kususela kwimini ababebekho ngayo emhlabeni kude kube namhla. Waguquka, waphuma kuFaro.

> And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

> Abakhonzi bakaFaro bathi kuye, Koda kube nini na lo mntu eya kuba sisibatha kuthi? Bayeke abantu bahambe, ukuze bakhonze uYehova uThixo wabo. Akuqondi na kaloku ukuba iYiputa itshabalele?

> And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

> UMoses noAron babuyiselwa kwakhona kuFaro; waza wathi kubo, Hambani niye kunqula uYehova uThixo wenu; kodwa ngoobani abaya kuhamba?

> And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

> UMoses wathi, Siya kuhamba nabancinane bethu nangabadala bethu, noonyana bethu neentombi zethu, nemihlambi yethu yeegusha neyemfuyo yethu siya kuhamba; kuba simele ukubhiyozela umthendeleko kuYehova.

> And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

> Wathi kubo, INkosi mayibe nani ngolo hlobo njengokuba ndinokunindulula, nani nabantwana benu; qondani ke; kuba ububi buphambi kwenu. Akunjalo: hambani ngoku nina ningamadoda, niye kukhonza uYehova; kuba koko nani nakufunayo. Baza bagxothwa ebusweni bukaFaro.

> And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

> Yaza iNkosi kuMoses, Yolula isandla sakho phezu kwelizwe laseYiputa ngenxa yeenkumbi, ukuze zinyuke phezu kwelizwe laseYiputa, zidle yonke imifuno yelizwe, kwanako konke oko kushiywe sisichotho. Wazolula uMoses intonga yakhe phezu kwelizwe laseYiputa, yaza iNkosi yathumela umoya wasempumalanga phezu kwelizwe yonke loo mini, nobo bonke obo busuku; kwathi kwakusa, umoya wasempumalanga wazisa iinkumbi. Zanyuka iinkumbi phezu kwalo lonke ilizwe laseYiputa, zahlala kuyo yonke imida yaseYiputa; zaba nzima kakhulu; phambi kwazo akuzange kubekho zinkumbi zinjengazo, kanjalo nasemva kwazo akuyi kubakho zinjengazo. Kuba zagubungela ubuso bomhlaba wonke, ngokokude ilizwe laba mnyama; zadla yonke imifuno yelizwe, nazo zonke iziqhamo zemithi ezashiywa sisichotho; akwasekho nto iluhlaza eyasala emithini, nasezityalweni zasendle, kulo lonke ilizwe laseYiputa.

> Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

> Waza uFaro wabiza uMoses noAron ngokukhawuleza; waza wathi, Ndonile kuYehova uThixo wenu, nakuwe. Ngoko ke ndicela ukuba undixolele isono sam, kube kanye kuphela eli xesha, nibongoze kuYehova uThixo wenu, ukuze andisuselele oku kufa kuphela. Waphuma ke kuFaro, wabongoza kuYehova. Waza uYehova wavusa umoya onamandla kakhulu wasentshonalanga, owasusa iinkumbi, waziphosa eLwandle oluBomvu; akwasala nanye inkumbi kuyo yonke imida yaseYiputa. Eksodus 10:3–19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Kuqala “iNkosi uThixo wamaHebhere” iyabuza isithi, “Kunini na usala ukungazithobi phambi kwam?” ize ke emva koko izicaka zikaFaro zibuye zibuze uFaro zisithi, “Kunini na le ndoda iya kuba ngumgibe kuthi?” Lo mbuzo ubuzwa ngexesha lesibetho sesibhozo, esihambelana no-9/11 ngenxa yezizathu ezininzi. Isibetho seshumi kukubulawa kwamazibulo, esihambelana nomnqamlezo, size silandelwe kukudana ngaseLwandle oluBomvu, nto leyo ethi impembelelo yokuphefumlelwa iyihambelanise nokudana kwabafundi emnqamlezweni, nto leyo ke ihambelana nokudana okukhulu kwamaMillerite ngowe-1844. La mangqina mathathu onke ayahambelana nomthetho weCawa. Isibetho seshumi ngumthetho weCawa, yaye izibetho ezibini ngaphambi koko isibetho sesibhozo sazisa “iinkumbi” “ngomoya wasempuma.” “Iinkumbi” zawuzalisa umhlaba wonke, kanye njengokuba ubuSilamsi bungcangcazelisa lonke ihlabathi namhlanje njengoko busasaze ubumnyama babo ngokufuduka okunyanzelisiweyo. Igama lesiLatini “lenkumbi yasentlango” ngu “locusta migratoria,” limela ukusasazeka kobuSilamsi ngokufuduka, nto leyo ebonakaliswa kwihlabathi lendalo njengokufuduka.

The ninth plague was a darkness that could be felt.

Isibetho sesithoba saba bubumnyama obunokuvakalelwa.

> And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

> INkosi yathi kuMoses, Yolula isandla sakho usise ezulwini, ukuze kubekho ubumnyama phezu kwelizwe laseYiputa, obo bumnyama bunokuvakala. UMoses walolula isandla sakhe wasisa ezulwini; kwaza kwabakho ubumnyama obungqingqwa kulo lonke ilizwe laseYiputa iintsuku ezintathu. Ababonananga, yaye akwabikho namnye owaphakama endaweni yakhe iintsuku ezintathu; kodwa bonke oonyana bakaSirayeli babenokukhanya ezindlwini zabo. Eksodus 10:21–23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Kumfuziselo othi “koda kube nini” omelwe yiNtaba yeKarmele noEliya, kukho umahluko obonakaliswayo xa umlilo usihla uphuma ezulwini. UThixo kaEliya wenza oko uBhahali angenakukwenza. Kwimbali yamaMillerite lo mahluko wenziwa phakathi kobuProtestanti baseSardesi obuwileyo nobuAdventism bamaMillerite. KuMoses, lo mahluko wawukubumnyama okanye ukukhanya. Kwakukho ukukhanya emizini yamaHebhere. UIsaya usazisa ngakumbi ukuba abo bangenako ukukhanya emgceni kaMoses, abo bakwangabo batshatyalaliswayo nguEliya, kwanabo balahlekelwa yingubo yobuprofeti bamaProtestanti ngexesha lamaMillerite, “bangabantu” “abeva” “kanye kambe, kodwa bangaqondi; babone” “kanye kambe, kodwa bangaqapheli.” Kwandula ke kwenziwe isibhengezo ngaba bantu esithi, “Yenza intliziyo yaba bantu ityebe, uzenze nzima iindlebe zabo, uwavale amehlo abo; hleze babone ngamehlo abo, beve ngeendlebe zabo, baqonde ngeentliziyo zabo, baguquke, baphiliswe.”

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Ukulungele ukwenza umsebenzi, kodwa ecinezelwe ngumthwalo wesabelo sokushumayela kwabo bangayi kumamela, uIsaya “waza wathi,” “Nkosi, koda kube nini?”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Ezokugqibela zintathu kwizibetho ezilishumi zaseYiputa zinika ubungqina bamanyathelo amathathu asuka ku-9/11 aye kumthetho weCawa. NgoAgasti 11, 1840 isigidimi sengelosi yokuqala sanikwa amandla, yaye ngoAprili 19, 1844 ingelosi yesibini yafika yaza yanikwa amandla kwiNkomfa yeNkampu yase-Exeter ngoAgasti 12–17, yaye ingelosi yesithathu yafika ngo-Oktobha 22, 1844. Ingelosi yesithathu ihambelana nomthetho weCawa, yaye ngenxa yoko ichaza inkqubo enamanyathelo amathathu, kuba akunakubakho elesithathu kungekho lokuqala nelesibini.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Imiyalezo yokuqala neyesibini yanikelwa ngo-1843 nango-1844, yaye ngoku siphantsi kokubhengezwa kowesithathu; kodwa yomithathu le miyalezo isamele ukubhengezwa. Kubalulekile ngoku kanye njengokuba kwakunjalo ngaphambili ukuba iphinde ivakaliswe kwabo bafuna inyaniso. Ngepensile nelizwi sifanele ukuvakalisa esi sibhengezo, sibonisa ukulandelelana kwayo, nokusetyenziswa kweziprofeto ezisizisa kumyalezo wengelosi yesithathu. Akanakubakho owesithathu ngaphandle kowokuqala nowesibini. Le miyalezo sifanele ukuyinika ihlabathi ngeencwadi ezipapashiweyo, ngeentetho, sibonisa kumgca wembali yesiprofeto izinto ebezikho nezinto ezisaza kubakho.” Selected Messages, incwadi 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Isibetho seshumi saseYiputa siye salungelelaniswa ngokuphefumlelwa nomnqamlezo kwanokudana okwalandela okunxulumene nawo. Ngoko ke isibetho seshumi sisigidimi sesithathu, esithi ngokuyimfuneko yesiprofeto kufuneka sandulelwe sisigidimi sokuqala nesisigidimi sesibini. Ngo-9/11 iNkosi yabuza uFaro, “kuya kude kube nini,” yaye kwangoko emva koko nabakhonzi bakaFaro nabo babuza, “kuya kude kube nini.” Emva kokuba uMoses ezise umbuzo kaThixo othi “kuya kude kube nini” kuFaro, kanye nje phambi kokuba abakhonzi baphinde umbuzo kaMoses kuFaro, uMoses uphawula indawo yokuguquka ngelithi, “wajika, waphuma kuFaro.” Eksodus 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

I-9/11 yaba linqanaba lesiprofeto lokujika, elafuziselwa xa uMoses wazisa isibetho seenkumbi ezafika ngomoya wasempuma.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

> “Kukho amaxesha ayimigudu yokujika kwimbali yeentlanga neyeBandla. Kubulungiseleli bukaThixo, xa ezi ngxaki zahlukeneyo zifika, ukukhanya kwelo xesha kuyaphiwa.” Bible Echo, August 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Isibetho esalandelayo savelisa ubumnyama okanye ukukhanya ngokuxhomekeka ekubeni ubukweliphi iqela. U-9/11 waba “yindawo yokuguquka kwimbali yeentlanga neyeBandla.” Ngelo xesha abantu bakaThixo babizelwa ukuba babuye bahambe ezindleleni zamandulo, kodwa bala ukuhamba kuzo, abaphulaphula nesandi sexilongo. Ukwahlulwa phakathi kobumnyama nokukhanya kwafezekiswa emva koEliya, yaye uMoses wabuza, “kuya kude kube nini?” Uqhubeka esitsho kweso sicatshulwa:

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “Kukho amaxesha angamanqanaba okutshintsha kwimbali yeentlanga neyecawa. Kukhokelo lobulungiseleli bukaThixo, xa ezi ngxaki zohlukeneyo zifika, ukukhanya kwelo xesha kunikwa. Ukuba kwamkelwa, kubakho inkqubela yomoya; ukuba kuyaliwa, kulandela ukwehla ngokomoya nokutshabalala kwenqanawa.” Bible Echo, August 26, 1895.

We will continue the subject of “how long” in the next article.

Siya kuqhubekisa umxholo othi “koda kube nini” kwinqaku elilandelayo.

> “In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

> “NgoMeyi, 1842, kwaququzelelwa iNkomfa Jikelele eBoston, eMassachutes. Ekuvulweni kwale ntlanganiso, abazalwana uCharles Fitch noApollos Hale, baseHaverhill, banikela iziprofeto ezisemfanekisweni zikaDaniyeli noYohane, ababezizobe elaphini, zikunye namanani esiprofeto, zibonisa ukuzaliseka kwazo. UMzalwana uFitch, ekuchazeni esuka kwitshathi yakhe phambi kweNkomfa, wathi, xa wayezihlolisisa ezi ziprofeto, wayecinge ukuba ukuba wayenokukhupha into ethile yolu hlobo njengoko iboniswe apha, oko kwakunokwenza lo mbandela ube lula ngakumbi kuze kube lula ngakumbi kuye ukuwunikezela phambi kwabaphulaphuli. Nantsi ke kwakukho ukukhanya okungakumbi endleleni yethu. Aba bazalwana babesenze oko iNkosi yakubonisa uHabakuki embonweni wakhe kwiminyaka engama-2,468 ngaphambili, isithi, ‘Wubhale umbono, uwenze ucace emacwecweni, ukuze lowo uwufundayo abaleke. Kuba umbono usengowexesha elimisiweyo.’ Habakkuk 2:2.”

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Emva kwengxoxo ethile ngalo mbandela, kwagqitywa ngazwinye ukuba kupapashwe nge-lithograph amakhulu amathathu afana neli, nto leyo eyafezekiswa kungekudala. Zabizwa ngokuba ‘ziitshathi zika-’43.’ Le yayiyiNkomfa ebaluleke kakhulu.” The Autobiography of Joseph Bates, 263.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Ndibonile ukuba itshathi ka-1843 yayikhokelwa sisandla seNkosi, nokuba yayingafanele iguqulwe; ukuba amanani ayenjengoko Yena ayefuna ngako; nokuba isandla saYo sasiphezu kwayo saza safihla impazamo kwamanye amanani, ukuze kungabikho namnye onokuyibona, kwada kwasuswa isandla saYo.” Early Writings, 74.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

> “Yayibubungqina obumanyeneyo babahlohli bamabali oKuza kweSibini namaphephandaba, xa babemi ‘elukholweni lwantlandlolo,’ ukuba ukupapashwa kwetshathi kwakukukuzaliseka kukaHabakuki 2:2, 3. Ukuba itshathi yayingumxholo wesiprofeto (kwaye abo bayiphikayo bayalushiya ukholo lwantlandlolo), kuya kulandela ke oko ukuba u-457 BC wawungunyaka ekuya kuqalwa ngawo ukubalwa kweentsuku ezingama-2300. Kwakuyimfuneko ukuba u-1843 ube lixesha lokuqala elipapashiweyo ukuze ‘umbono’ ‘ulibaziseke,’ okanye ukuze kubekho ixesha lokulibala, apho iqela leentombi laliza kozela lize lilale kumbandela omkhulu wexesha, kanye phambi kokuba livuswe siKhalazo sasezinzulwini zobusuku.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

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