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

Incwadi kaDaniyeli - Inombolo Ikhulu nambili

The Triple Application of the Messenger: Unveiling Prophetic Dynamics

Ukusetshenziswa Kuthathu Kwesithunywa: Ukwambulwa Kwezimo Ezisebenzayo Zesiprofetho

Author

Jeff Pippenger

Published

February 29, 2024

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The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.

Ukusetshenziswa okuphindwe kathathu kuka-Eliya kubhekisela emlayezweni, esithunyweni, nasenhlanganweni ngesikhathi sesigaba sokwahlulela kukaNkulunkulu sokuphatha, esiqala ngomthetho weSonto e-United States futhi siqhubeke kuze kube sekupheleni kwesikhathi somusa. Lesi sahlulelo sokuphatha siya ngokuya siqina sisuka esikhathini lapho ukwahlulela kukaNkulunkulu kuhlanganiswe nomusa siye esikhathini lapho izahlulelo zaKhe zithululwa khona ngaphandle komusa ezinhlupheni eziyisikhombisa zokugcina.

The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.

Ukusetshenziswa okuphindwe kathathu kwesithunywa esilungisela iSithunywa sesiVumelwano indlela kubhekisela emyalezweni, esithunyweni, nasemnyakazweni phakathi nesikhathi sokuphetha sokwahlulela kukaNkulunkulu okuphenyayo, okukhomba inkathi yokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane. Leyo nkathi iphela ngomthetho weSonto ozofika maduze e-United States, okuyisikhathi lapho izahlulelo zikaNkulunkulu zokugcina ziqala khona.

John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.

UJohane uMbhapathizi walungisela uKristu indlela, isiThunywa seSivumelwano, ukuba aqinise isivumelwano ekugcwalisekeni kukaDaniyeli isahluko sesishiyagalolunye, ivesi lamashumi amabili nesikhombisa. Ngokwenza kanjalo walungiselela noKristu indlela yokuba afike masinyane ethempelini laKhe futhi ahlanze amadodana kaLevi, akwenzayo ekuqaleni nasekupheleni kwenkonzo yaKhe yeminyaka emithathu nengxenye. Ukuhlanzwa kwethempeli elingokoqobo kwakuyisibonakaliso somsebenzi waKhe wokuhlanza ithempeli lomphefumulo lalabo abamelwe njengamadodana kaLevi.

His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.

Umsebenzi wakhe ongokoqobo wokuhlanza ithempeli wawungukugcwaliseka kwesiprofetho, futhi lapho efeza lowo msebenzi kuJohane isahluko sesibili, amavesi ayishumi nantathu kuya kwamashumi amabili nambili, uMoya oNgcwele wahola abafundi ukuba bakhumbule isiqephu seTestamente Elidala esasiyingxenye yomsebenzi wakhe wokuhlanza nokucwenga abafundi ekugcwalisekeni kukaMalaki isahluko sesithathu.

In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.

Kule ndima ekuJohane, uKristu waveza ukuthi lapho ithempeli lomzimba waKhe libhujiswa, wayezolivusa ezinsukwini ezintathu. Ukuxoxisana namaJuda aphikisanayo kwanezela ngokuthi ukwakhiwa kabusha kwethempeli langempela, okwakwenzwe nguHerode, futhi okwase kuqediwe ngawo lowo nyaka, kwakuthathe iminyaka engamashumi amane nesithupha. UJesu wayehlanza abafundi baKhe ngesibonelo somunye wemithetho ehlobene nezwi lesiprofetho uJesu ayelifake ngaphakathi kweZwi laKhe, ngomsebenzi wezingelosi, kaMoya oNgcwele, nowabaprofethi.

He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.

Wanikeza isibonelo esingokwesiprofetho sokuthi okungokoqobo kumele okungokomoya. Wamisa ukhiye ongokwesiprofetho wenombolo ethi “amashumi amane nesithupha,” njengophawu lwethempeli. “Amashumi amane nesithupha” kwakuyisibalo sezinsuku uMose ayesentabeni emukela iziyalezo zethempeli. “Amashumi amane nesithupha,” yinani lama-chromosome akha ithempeli lomuntu. “Amashumi amane nesithupha” yinani leminyaka (1798 kuya ku-1844) eyafezwa ekubuyiseleni ithempeli elingokomoya elalinyathelwe phansi ubuqaba, bese kuthi kamuva ubuPapa.

The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.

Ukuhlanzwa okubili kwethempeli kuhlanganisa uphawu lokuthi izinsuku ezintathu zilingana neminyaka engamashumi amane nesithupha. Kuqukethe isimiso sokuthi okungokoqobo kumele okungokomoya. Kwakumelela kokubili ukugcwaliseka kanye nokubikezelwa kwesiprofetho. Lokhu kuhlanzwa okubili kumele iqiniso elingaqondwa kahle elinye iqembu, kodwa elembulwa kwelinye iqembu.

The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.

Ukuhlanzwa okubili kubonisa inkathi yesikhathi lapho ibandla likaNkulunkulu selonakaliswe kwaze kwaba sezingeni lokuthi “liyisizukulwane esiphingayo sezinyoka,” esifuna isibonakaliso, lapho isibonakaliso sichazwa kuso ngokuqondile, ngoba isibonakaliso sodwa esiyakunikezwa siyisibonakaliso sokubhujiswa kwethempeli elivuswa ngezinsuku ezintathu.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.

> Nzalo yezinyoka, ningakhuluma kanjani okuhle, lokhu nibabi na? ngokuba umlomo ukhuluma ngokuchichima kwenhliziyo.... Khona-ke abathile kubabhali nakubaFarisi baphendula, bathi, Mfundisi, sithanda ukubona isibonakaliso esivela kuwe. Kepha waphendula wathi kubo, Isizukulwane esibi nesiphingayo sifuna isibonakaliso; kodwa asiyikunikwa sona esinye isibonakaliso, ngaphandle kwesibonakaliso somprofethi uJona; ngokuba njengalokhu uJona wayenezinsuku ezintathu nobusuku obuthathu esiswini senhlanzi enkulu, kanjalo neNdodana yomuntu iyakuba sezinsukwini ezintathu nobusuku obuthathu enhliziyweni yomhlaba. Mathewu 12:34, 38–40.

All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.

Yonke le mibono yesiprofetho imelwe kukho konke ukugcwaliseka okuthathu koMthunywa weSivumelwano efika ngokuzumayo ethempelini laKhe, njengoba enza kuJohane isahluko sesibili.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

> Kwase kusondele iPhasika lamaJuda, uJesu wayesenyukela eJerusalema. Wafika ethempelini wafumana ababethengisa izinkabi nezimvu namajuba, nabashintshi bemali behlezi khona. Esezenzele isiswebhu ngezintambo ezincane, wabaxosha bonke ethempelini, kanye nezimvu nezinkabi; wayesethulula imali yabashintshi bemali, waguqula amatafula abo. Wasesithi kwababethengisa amajuba: Susa lezi zinto lapha; ningenzi indlu kaBaba ibe yindlu yokuhwebelana. Abafundi bakhe base bekhumbula ukuthi kulotshiwe ukuthi: Ukushisekela indlu yakho kungidlile. Khona-ke amaJuda amphendula athi kuye: Usibonisa siphi isibonakaliso, lokhu wenza lezi zinto na? UJesu waphendula wathi kuwo: Dilizani leli thempeli, mina ngiyakulivusa ngezinsuku ezintathu. AmaJuda asesithi: Sekuyiminyaka engamashumi amane nesithupha kwakhiwa leli thempeli, wena uyakulivusa ngezinsuku ezintathu na? Kepha yena wayekhuluma ngethempeli lomzimba wakhe. Ngakho-ke, esevukile kwabafileyo, abafundi bakhe bakhumbula ukuthi wayekushilo lokhu kubo; base bekholwa umBhalo nezwi uJesu ayelishilo. Johane 2:13–22.

The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.

Isithunywa seSivumelwano sasizohlanza futhi siphinde sihlambulule amadodana kaLevi “njengesiliva,” esimela iZwi likaNkulunkulu, “nanjengegolide,” elimela ukholo. Isithunywa seSivumelwano sasizohlanza abafundi baSo ngokwandisa “ukholo” lwabo “ezwini” laSo lesiprofetho. Lelo zwi lesiprofetho lalimiselwe ukuhlanza, kodwa futhi nokuhlambulula. IZwi laSo lesiprofetho lihlale limele uvivinyo, futhi kungoLwaro lwo lesiprofetho lapho amadodana kaLevi ehlanjululwa khona esikhathini lapho eza ngokuzumayo ethempelini laKhe.

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

> “‘Ifotsholo Lakhe lisesandleni Sakhe, futhi Uyakulihlanza nokulihlanza ngokuphelele ibala Lakhe lokubhulela, aqoqele ukolweni Wakhe esibayeni.’ Mathewu 3:12. Lesi kwakungesinye sezikhathi zokuhlanzwa. Ngamazwi eqiniso, amakhoba ayehlukaniswa nokolweni. Ngenxa yokuthi babeyize kakhulu futhi bezilungisa ngokwabo ukuba bamukele ukusolwa, bethanda izwe kakhulu ukuba bamukele ukuphila kokuthobeka, abaningi bafulathela uJesu. Abaningi basenza kusenjalo nanamuhla. Imiphefumulo iyavivinywa namuhla njengalabo bafundi esinagogeni laseKapernawume. Lapho iqiniso lilethwa enhliziyweni ngamandla, bayabona ukuthi ukuphila kwabo akuhambisani nentando kaNkulunkulu. Bayabona isidingo soguquko oluphelele kubo uqobo; kodwa abazimisele ukuthwala umsebenzi wokuzidela. Ngakho-ke bayathukuthela lapho izono zabo zembulwa. Bahamba becasukile, njengalokhu abafundi bamshiya uJesu, bekhonona bethi, ‘Leli yizwi elinzima; ngubani ongalizwa na?’” The Desire of Ages, 392.

Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.

Leyo “miphefumulo eyavivinywa” “esinagogeni laseKapernaume,” yenqaba ukuqonda ukuthi, lapho uKristu ebatshela ukuthi kwakufanele badle inyama yaKhe baphuze negazi laKhe, wayesebenzisa umzimba waKhe ongokoqobo ukudlulisa iqiniso likamoya. Kwakuyisifanekiso esifanayo sesiprofetho asenza ngethempeli kuJohane isahluko sesibili. Lapho isimiso sokuthi okungokoqobo kuza kuqala futhi kumele okomoya saqashelwa njengokuthi “yizwi elilukhuni” ababengathandi “ukulizwa,” baphenduka bahamba, bengabe besahamba naYe. Lokho kwenzeka kuJohane isahluko sesithupha, ivesi lamashumi ayisithupha nesithupha (666), elifanekisa umthetho weSonto ozayo maduze, owafanekiswa ngu-Okthoba 22, 1844, wona futhi owafanekiswa yisiphambano saseKalvari.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Kusukela kuleso sikhathi abaningi kubafundi bakhe babuyela emuva, bengabe besahamba naye. Johane 6:66.

In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.

KuJohane isahluko sesibili, uMoya oNgcwele wayehole imiqondo yabafundi ukuba “ikhumbule” isiprofetho esichaza intshiseko kaNkulunkulu, futhi igama elithi “oshisekayo” liyilo kanye igama elithi “onomhawu” kokubili esiHebherwini nasesiGrikini.

> For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.

> Ngokuba intshiseko yendlu yakho ingidla yaphela; nezihlamba zalabo abakuhlambayo ziwele phezu kwami. AmaHubo 69:9.

God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.

Ukushisekela kukaNkulunkulu, okuyisikhwele saKhe, kumela ingxenye yesimilo sikaNkulunkulu njengoNkulunkulu onomona, omona waKhe obonakaliswa esizukulwaneni sesithathu nesesine phezu kwalabo abaMuzondayo. KuJohane isahluko sesibili, uMoya oNgcwele wayebeka ukuthi ukuhlanzwa okufeziwe yiSithunywa seSivumelwano kwenzeka esizukulwaneni sesine nesokugcina, nakuba kuhlala kukhona abathile besizukulwane sesithathu abasasele bemi lapho indebe yesizukulwane sokugcina isigcwala. Leso sizukulwane siyisizukulwane esiphingayo sezinyoka.

Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.

UMose wayemelela isizukulwane sesine, futhi kwakungaleso sikhathi lapho uMose, phakathi kwezinsuku ezingamashumi amane nesithupha, amukela imiyalelo yokumisa ithempeli. Ngalezo zinsuku wamukela umthetho, othi emyalweni wesibili uveze ukuthi umhawu kaNkulunkulu ubonakaliswa esizukulwaneni sesithathu nasesesine.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Wathi ku-Abrama: Yazi impela ukuthi inzalo yakho iyoba yisihambi ezweni elingesilo elayo, futhi iyobakhonza; nabo bayoyihlupha iminyaka engamakhulu amane; futhi naleso sizwe abayakusikhonza ngiyakusahlulela; kuthi emva kwalokho baphume benempahla eningi. Kepha wena uyakuya koyihlo ngokuthula; uyakungcwatshwa usemdala kakhulu. Kodwa esizukulwaneni sesine bayakubuya lapha futhi; ngokuba ububi bama-Amori abusekagcwali. UGenesise 15:13–16.

In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.

Esizukulwaneni sokugcina sakwa-Israyeli wasendulo, ithempeli lebandla lobuKristu, uPetru alibiza ngokuthi “indlu yomoya,” lamiswa. Kulowo mlando uNkulunkulu wabonakalisa umhawu waKhe kabili lapho, ngentshiseko yaKhe, ehlanza ithempeli. Ngo-1844 uNkulunkulu wayevuse ithempeli lomoya lamaMillerite, futhi waphinda futhi wedlula abantu ababekhethwe ngaphambili. Kulowo mlando isiThunywa sesiVumelwano safika ngokuzumayo ngo-Okthoba 22, 1844.

His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.

Ukubonakala kwakhe kwakulungiselelwe ngenkonzo kaWilliam Miller. Njengoba amaProthestani namaMillerite esondela ku-Okthoba 22, 1844, kwavivinywa izigaba ezimbili. Isivivinyo samaProthestani safika ngesikhathi sokuphela ngokufika kwengelosi yokuqala ngo-1798. Emva kokuba umlayezo owawuzokwenza kokubili “ukuhlanza nokususa ukungcola” emadodaneni kaLevi usumisiwe ngokusemthethweni ngo-1831, ukuvivinywa kwamaProthestani kwaqala lapho umlayezo wengelosi yokuqala unikezwa amandla ngo-Agasti 11, 1840. Ngo-Ephreli 19, 1844, amaProthestani ahluleka esivivinyweni, aba amadodakazi aseBabiloni.

The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.

Ingelosi yesibili lase lifika, kwase kuhlolwa ukholo lwamaMillerite, futhi kwafezwa ukuhlanzwa nokuhluzwa. Ngenkathi umlayezo wengelosi yesibili unikezwa amandla emhlanganweni wasekamu e-Exeter kusukela mhla ziyi-12 ku-Agasti kuze kube mhla ziyi-17, kwafezwa ukuvivinywa kokwehlukaniswa kwamaMillerite ahlakaniphile nawayiziwula.

The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.

Umehluko phakathi kwabahlakaniphileyo neziwula wawungamafutha, ayeyisigijimi sesiprofetho sokuKhala kwaphakathi kobusuku. Lapho ingelosi yesithathu ifika ngo-Okthoba 22, 1844, ithempeli lase limisiwe (ngeminyaka engamashumi amane nesithupha). Ngaleso sikhathi isiThunywa seSivumelwano safika masinyane ethempelini laSo.

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

> “Ukuza kukaKristu njengompristi wethu omkhulu endaweni engcwelengcwele kakhulu, ngenjongo yokuhlanzwa kwendlu engcwele, okuvezwe kuDaniyeli 8:14; ukuza kweNdodana yomuntu kuMdala Wezinsuku, njengoba kuvezwe kuDaniyeli 7:13; kanye nokuza kweNkosi ethempelini laYo, okwaprofethwa nguMalaki, kuyizincazelo zesigameko esisodwa; futhi lokhu kubuye kumelwe ukuza komkhwenyana emshadweni, okwachazwa nguKristu emfanekisweni wezintombi eziyishumi, kuMathewu 25.” The Great Controversy, 426.

It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.

Kungaleso sikhathi lapho isiThunywa seSivumelwano saqala umsebenzi waso wokuhlanza nokususa ukungcola kubafundi bakaMillerite, abachazwa kuMalaki isahluko sesithathu njengamadodana kaLevi.

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

> “Abaningi abaphuma bayohlangabeza uMyeni ngaphansi kwemiyalezo yengelosi yokuqala neyesibili, benqaba owesithathu, umyalezo wokugcina wokuvivinya ozonikwa umhlaba, futhi isimo esifanayo siyothathwa lapho kwenziwa isimemo sokugcina.

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

> “Yonke imininingwane yalo mfanekiso kufanele ifundwe ngokucophelela. Simelelwa noma yizintombi ezihlakaniphileyo noma yizintombi eziyiziwula.” Review and Herald, October 31, 1899.

When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?

Lapho umlayezo wengelosi yokuqala unikwa amandla ngo-Agasti 11, 1840, izixuku zajoyina inhlangano yamaMillerite. Kwathi-ke ngo-Ephreli 19, 1844, iqembu elikhulu layishiya le nhlangano. Ngo-Okthoba 22, 1844, umbono ojwayelekile uthi kwakukhona cishe imiphefumulo engamashumi amahlanu eyangena ngokukholwa eNdaweni eNgcwele Kakhulu. Uma sithatha ukuthi inani lalingacishe libe yimiphefumulo engamashumi amahlanu eyalandela ekuqaleni ukukhanya kwengelosi yesithathu, kusho ukuthini lapho sitshelwa ukuthi “abaningi” ababewamukele imilayezo yengelosi yokuqala neyesibili “bayenqaba owesithathu, umlayezo wokugcina wokuvivinya”?

The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.

Isithunywa Sesivumelwano safika masinyane ethempelini laKhe, savula ukukhanya kwendlu engcwele ezulwini kanye nomyalezo wengelosi yesithathu kulabo abangamashumi amahlanu abaqhubeka bangena ekuhlangenwe nakho kwengelosi yesithathu, kodwa ekuqaleni bahlakazeka. Ukudumala kwabo ngaleso sikhathi kwakukhulu kunokudumala kokuqala, nakuba sitshelwa nguDade White ukuthi ukudumala kwabo kwakungekukhulu njengokwalabafundi emva kwesiphambano.

In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.

Kuzo zombili lezi zindaba ezihambisanayo, uKristu wavulela abadumazekileyo iZwi laKhe lesiprofetho, futhi ngowe-1850, uDade White uthi waboniswa ukuthi iNkosi ngaleso sikhathi yayisiyelulela futhi isandla saYo ukuqoqa abantu baYo.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> “Ngomhla ka-23 kuSepthemba, [1850] iNkosi yangibonisa ukuthi yayiselulele isandla sayo ngokwesibili ukuze ibuyise insali yabantu bayo, nokuthi imizamo kumele yandiswe kabili kulesi sikhathi sokubuthana. Esikhathini sokuhlakazwa u-Israyeli washaywa wadatshulwa; kodwa manje esikhathini sokubuthana uNkulunkulu uzophulukisa abantu bakhe ababophe amanxeba abo. Esikhathini sokuhlakazwa, imizamo eyenziwa ukusakaza iqiniso yaba nomphumela omncane kakhulu, yafeza okuncane noma lutho; kodwa esikhathini sokubuthana, lapho uNkulunkulu esebeke isandla sakhe ukuba abuthe abantu bakhe, imizamo yokusakaza iqiniso iyoba nomphumela owawuhloselwe yona. Bonke kufanele babe munye futhi bashiseke emsebenzini. Ngabona ukuthi kwakuyihlazo ukuba noma ubani abhekisele esikhathini sokuhlakazwa njengemizekelo yokusilawula manje esikhathini sokubuthana; ngokuba uma uNkulunkulu engenzi okwengeziwe ngathi manje kunalokho akwenza ngaleso sikhathi, u-Israyeli wayengeke neze abuthwe. Kuyisidingo ngendlela efanayo ukuthi iqiniso lishicilelwe ephepheni, njengokuba lishunyayelwe.” Review and Herald, November 1, 1850.

At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.

Esiphambanweni abafundi babesakazekile, futhi kulowo mlando, ezinsukwini ezintathu kamuva waqala ukubutha abafundi Bakhe ababesakazekile. Kwakucishe kube yiminyaka emithathu emva kokuphela kuka-1844 lapho uKristu aqala khona ukubutha umhlambi Wakhe owawusakazekile. Kulowo mlando wahola abantu Bakhe ukuba baqale umsebenzi wokushicilela nokuba bashicilele elesibili lamatafula amabili kaHabakuki, elenziwa ekupheleni kuka-1850, lase liqala-ke ukunikezelwa ukuba lithengiswe ku-Review and Herald ngoJanuwari ka-1851.

The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.

Ishadi lika-1843 laliyisibonakaliso esibonakalayo somyalezo owahlanza ithempeli owamiswa emlandweni wemiyalezo yengelosi yokuqala neyesibili. Ngokufika kwengelosi yesithathu, uNkulunkulu wayehlose ukuqeda umsebenzi waKhe nokuyisa abantu baKhe ekhaya, kodwa bavukela njengalokhu kwenza u-Israyeli wasendulo, kwase kuthi u-Israyeli wasendulo nowanamuhla bobabili banikelwa ukuba bazulazule ehlane. Ukuba labo ma-Adventist ababekuqale bamukela ukukhanya kwengelosi yesithathu babeqhubekele phambili ngokukholwa, bethwele isibonakaliso esibonakalayo somyalezo wabo esasiyishadi lika-1850, babengase bangenise ukuza kwesibili kukaJesu futhi baye ekhaya. Kodwa babemiselwe ukuphinda umlando kaJoshuwa noKalebi, kanye nezinhloli eziyishumi ezingathembekanga.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Ukube ama-Adventist, ngemva kokudumala okukhulu kwango-1844, ayebambelele ngokuqinile ekukholweni kwawo futhi aqhubeka ngobunye ekuholweni okuvulekile kokuhlinzeka kukaNkulunkulu, emukela umlayezo wengelosi yesithathu futhi ewumemezela emhlabeni ngamandla kaMoya oNgcwele, ayeyakubona insindiso kaNkulunkulu, iNkosi yayiyosebenza ngamandla amakhulu kanye nemizamo yawo, umsebenzi wawuyobe usuqediwe, noKristu wayezobe esefikile ngaphambi kwalesi sikhathi ukwamukela abantu Bakhe emvuzweni wabo. Kodwa esikhathini sokungabaza nokungaqiniseki esalandela lokho kudumala, abaningi kulabo ababekholelwa ekufikeni kwakhe balilahla ukholo lwabo.... Ngaleyo ndlela umsebenzi wavinjwa, nezwe lashiywa ebumnyameni. Ukube wonke umzimba wama-Adventist wawumanyene phezu kwemiyalo kaNkulunkulu nokukholwa kukaJesu, umlando wethu wawuyokuba wehluke kakhulu kangakanani!” Evangelism, 695.

John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.

UJohane uMbhapathizi noWilliam Miller balungiselela indlela yokuba uKristu afike kungazelelwe ahlanze abantu ababeyothwala umlayezo wensindiso ngamandla kaMoya oNgcwele bawuyise emhlabeni wonke. Abafundi bakaKristu bawufeza umsebenzi ababewunikiwe, kodwa ukuqala ko-Adventism akuzange kukwenze lokho. Ngonyaka ka-1856 base bewile esimweni saseLawodikeya, benqaba ukukhanya okuthuthukile “kwezikhathi eziyisikhombisa,” kwathi ngo-1863 baqala inqubo yokuhlubuka okwandayo, kwaqhubeka kwaze kwaba semthethweni weSonto ozofika maduzane. Ukuhlubuka kuka-1863 kwakufanekiswa ukuhlubuka kwezinhloli eziyishumi. Ekupheleni kweminyaka engamashumi amane yokuzulazula ehlane, u-Israyeli wasendulo wabuyiselwa kulolo vivinyo olufanayo, ngaleyo ndlela enikeza isibonelo sika-Israyeli wanamuhla obuyiselwa esivivinyweni sokuqala.

The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.

Ukuhlubuka kwezinhloli eziyishumi eKadeshi kwaphindwa eKadeshi eminyakeni engamashumi amane kamuva. Ukuhlubuka kwezinhloli eziyishumi okwadala iminyaka engamashumi amane yokuzulazula ehlane, okumela ukuhlubuka kwango-1863, lapho u-Israyeli wanamuhla waletha ukuzulazula kwawo siqu ehlane laseLawodikeya. Ekupheleni kweminyaka engamashumi amane u-Israyeli wasendulo wabuyiselwa futhi eKadeshi, ngaleyo ndlela kuvezwa ukuthi uvivinyo olwahlenza lwahlunga i-Adventismu yamaMiller ngesikhathi sokuhlubuka kwango-1863, luyophindwa lapho isiThunywa seSivumelwano siphinda sifike masinyane ethempelini laSo futhi.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.

> “Ekunqotshweni kweGileyadi neBashani kwakunabaningi abakhumbula izehlakalo ezathi, cishe eminyakeni engamashumi amane ngaphambili, eKadeshi, zamisela u-Israyeli ukuzulazula isikhathi eside ehlane. Babona ukuthi umbiko wezinhloli mayelana neZwe Lesithembiso wawulungile ngezindlela eziningi. Imizi yayibiyelwe ngezindonga futhi mikhulu kakhulu, futhi yayihlalwa yiziqhwaga, uma ziqhathaniswa nazo amaHeberu ayengabancane kakhulu. Kodwa manje basebebona ukuthi iphutha elibulalayo lawoyise lalikukuba bangawethembi amandla kaNkulunkulu. Yilokhu kuphela okwabavimbela ukuba bangene ngokushesha kulelo zwe elihle.”

> “When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.

> “Ngesikhathi ekuqaleni belungiselela ukungena eKhanani, lo msebenzi wawuhambisana nobunzima obuncane kakhulu kunamanje. UNkulunkulu wayethembise abantu baKhe ukuthi uma belalela izwi laKhe, wayeyohamba phambi kwabo abalwele; futhi wayeyothumela nezimvemvane ezihlabayo ukuba zixoshe abakhileyo ezweni. Ukwesaba kwezizwe kwakungakavuswa kabanzi, futhi kwakwenziwe amalungiselelo amancane ukumelana nokuqhubekela kwabo phambili. Kodwa lapho iNkosi manje isiyala u-Israyeli ukuba aqhubekele phambili, kwakufanele baqhubekele phambili bemelene nezitha eziqaphile nezinamandla, futhi kwakufanele balwe namabutho amakhulu aqeqeshwe kahle ayekade elungiselela ukumelana nokusondela kwabo.”

> “In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.

> “Empini yabo no-Ogi noSihoni abantu balethwa ekuhlolweni okufanayo ababeyise babo behlulekile ngaphansi kwakho ngendlela ebonakala kakhulu. Kodwa manje isivivinyo sasesinzima kakhulu kunangesikhathi uNkulunkulu eyalele u-Israyeli ukuba aqhubekele phambili. Ubunzima obabuse ndlela yabo babandile kakhulu selokhu benqaba ukuya phambili lapho betshelwa ukuba benze njalo egameni leNkosi. Kunjalo-ke uNkulunkulu asahlola abantu baKhe. Futhi uma behluleka ukubekezelela isivivinyo, ubabuyisela futhi kuleyo ndawo efanayo, futhi ngokwesibili isivivinyo siyosondela nakakhulu, futhi siyoba nzima kakhulu kunaleso esandulelayo. Lokhu kuyaqhubeka baze basithwale isivivinyo, noma, uma besalokhu bevukela, uNkulunkulu uyabahoxisela ukukhanya kwaKhe, abashiye ebumnyameni.” Patriarchs and Prophets, 436, 437.

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