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

Incwadi kaDaniyeli - Ikhulu nanye

The Messenger of the Covenant: From Purification to Purging

Isithunywa Sesivumelwano: Kusukela Ekuhlanzweni Kuye Ekukhucululweni

Author

Jeff Pippenger

Published

February 29, 2024

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

Isonto uKristu aqinisa ngalo isivumelwano yayimele inkathi esukela ekubhapathizweni Kwakhe kuze kube yilapho uKristu emi endaweni engcwele yasezulwini ngesikhathi sokukhandwa ngamatshe kukaStefanu.

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

> Kepha yena, egcwele uMoya oNgcwele, wagqolozela ezulwini, wabona inkazimulo kaNkulunkulu, noJesu emi ngakwesokunene sikaNkulunkulu, wathi: Bhekani, ngibona amazulu evulekile, neNdodana yomuntu imi ngakwesokunene sikaNkulunkulu. Base bememeza ngezwi elikhulu, bavala izindlebe zabo, bamgijimela ngenhliziyonye, bamkhiphela ngaphandle komuzi, bamkhanda ngamatshe; ofakazi babeka izingubo zabo ezinyaweni zensizwa eyayithiwa uSawulu. Bamkhanda ngamatshe uStefanu, ekhala kuNkulunkulu, ethi: Nkosi Jesu, yemukela umoya wami. Wase eguqa ngamadolo, wamemeza ngezwi elikhulu, wathi: Nkosi, ungababekeli lesi sono. Esekhulumile lokho, walala ubuthongo. Izenzo 7:55–60.

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

Lapho uStefanu ekhandwa ngamatshe noMikayeli esukuma, ivangeli laya kwabezizwe, ngoba kuze kube yileso sikhathi ivangeli lalilinganiselwe kumaJuda.

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

> “Khona-ke,” kusho ingelosi, “‘uyakuqinisa isivumelwano nabaningi isonto elilodwa [iminyaka eyisikhombisa].’” Iminyaka eyisikhombisa emva kokuba uMsindisi eqalile inkonzo yaKhe, ivangeli kwakumelwe lishunyayelwe ikakhulukazi kumaJuda; iminyaka emithathu nengxenye nguKristu uqobo lwaKhe; bese kuthi emva kwalokho ngabaphostoli. “‘Maphakathi nesonto uyakwenza umhlatshelo nomnikelo kuphele.’” Daniyeli 9:27. Entwasahlobo ka-A.D. 31, uKristu, umhlatshelo weqiniso, wanikelwa eKhalvari. Khona-ke ikhethini lethempeli ladabuka phakathi kabili, kubonisa ukuthi ubungcwele nencazelo yenkonzo yemihlatshelo kwase kusukile. Isikhathi sase sifike sokuba umhlatshelo nomnikelo wasemhlabeni kuphele.

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

> “Lelo sonto elilodwa—iminyaka eyisikhombisa—laphela ngo-A.D. 34. Khona-ke ngokukhandwa ngamatshe kukaStefanu amaJuda ekugcineni aqinisa ukwenqaba kwawo ivangeli; abafundi ababehlakazekele phesheya ngenxa yokushushiswa ‘bahamba izindawo zonke beshumayela izwi’ (Izenzo 8:4); futhi kungakabiphi, uSawuli, umshushisi, waguquka, waba nguPawulu, umphostoli kwabeZizwe.” The Desire of Ages, 233.

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

Ngonyaka wama-34, iviki elingcwele (izinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili) laphela, futhi u-Israyeli wasendulo wahlukaniswa noNkulunkulu; isikhathi sabo somusa sase sivaliwe ngokuphelele. Ngaleso sikhathi, impindiselo phezu kuka-Israyeli wasendulo ngenxa yokwenqaba isivumelwano, nangenxa yokubethelwa kweNdodana kaNkulunkulu, yayisibekwa ngaphansi kwesahlulelo sikaNkulunkulu esisebenzayo. UNkulunkulu, emseni waKhe wokubekezela isikhathi eside, wahlehlisa ukubhujiswa kweJerusalema kwaze kwaba ukuvinjezelwa nokubhujiswa kwalo kusukela ngo-66 AD kuze kube ngu-70 AD.

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

Amavesi esahlukweni sesishiyagalolunye sikaDaniyeli, akhomba isonto uKristu aqinisa ngalo isivumelwano, aphinde akhombe ukuthi iRoma yobuqaba (inkosana ezayo) yayizobhidliza umuzi nethempeli, kodwa uNkulunkulu, ngomusa waKhe wokubekezela isikhathi eside, wavumela abantwana bakwa-Israyeli wasendulo isikhathi sokuzwa ivangeli nokwenza isinqumo, njengoba oyise benza phakathi nenkathi yeminyaka eyisikhombisa yenkonzo kaKristu neyabafundi phakathi kwabo.

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

> “Sekuyiminyaka ecishe ibe ngamashumi amane emva kokuba ukubhujiswa kweJerusalema kumenyezelwe nguKristu uqobo, iNkosi yalibambezela izahlulelo zayo phezu komuzi nesizwe. Kwakumangalisa ukubekezela kukaNkulunkulu kubo ababenqabile ivangeli laKhe nababulali beNdodana yaKhe. Umfanekiso womuthi ongatheli zithelo wawumele indlela uNkulunkulu asebenzelana ngayo nesizwe samaJuda. Kwase kuphumile umyalo wokuthi, ‘Wugawule; uyibambeleleni indawo emhlabathini na?’ (Luka 13:7) kodwa umusa wobuNkulunkulu wawusawulondolozile isikhashana esincane. Kwakusekhona abaningi phakathi kwamaJuda ababengazi isimilo nomsebenzi kaKristu. Futhi abantwana babengakawatholi amathuba noma bamukele ukukhanya abazali babo ababekudelile. Ngokushumayela kwabaphostoli nababesebenzisana nabo, uNkulunkulu wayeyokwenza ukukhanya kubakhanyisele; babeyovunyelwa ukuba babone ukuthi isiprofetho sasigcwaliseke kanjani, kungengakuzalwa nokuphila kukaKristu kuphela, kodwa nasekufeni nasekuvukeni kwaKhe. Abantwana babengalahlwanga ngenxa yezono zabazali; kodwa lapho, benolwazi lwakho konke ukukhanya okwakunikiwe abazali babo, abantwana benqaba ukukhanya okwengeziwe ababekuphiwe bona ngokwabo, baba ngabahlanganyeli ezonweni zabazali, bagcwalisa isilinganiso sobubi babo.

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

> “Ukubekezela kukaNkulunkulu isikhathi eside maqondana neJerusalema kwaqinisa kuphela amaJuda ekungaphendukini kwawo okunenkani. Ngokuzonda kwawo nangonya lwawo maqondana nabafundi bakaJesu, alenqaba isipho sokugcina somusa. Khona-ke uNkulunkulu wahoxisa ukuwavikela Kwakhe kubo futhi wasusa amandla Akhe okubamba uSathane nezingelosi zakhe, isizwe sase sishiyelwa ekulawulweni ngumholi esasimkhethile. Abantwana baso babephike umusa kaKristu, owawuyobenza bakwazi ukunqoba izinkanuko zabo ezimbi, futhi manje lezo zinkanuko zaba ngabanqobi. USathane wavusa izinkanuko zomoya ezaziyizihogo kakhulu nezicekeleke phansi kakhulu. Abantu abazange bacabange; babedlule ekucabangeni—belawulwa yimizwa esheshayo nolaka oluyimpumputhe. Baba ngabakaSathane onyakeni lwabo. Emndenini nasesizweni, phakathi kwezigaba eziphakeme nezisezansi ngokufanayo, kwakukhona ukusolana, umona, inzondo, ukuxabana, ukuhlubuka, ukubulala. Kwakungekho ukuphepha ndawo. Abangane nezihlobo bakhaphelana. Abazali babulala abantwana babo, nabantwana abazali babo. Ababusi babantu babengenawo amandla okuzibusa bona uqobo. Izinkanuko ezingalawuleki zabenza baba ngondlovukayiphikiswa. AmaJuda ayemukele ubufakazi bamanga ukuze alahle iNdodana kaNkulunkulu engenacala. Manje izinsolo zamanga zenza ukuphila kwawo uqobo kungabi nesiqiniseko. Ngezenzo zawo kwase kuyisikhathi eside ethi: ‘Susa oNgcwele wakwa-Israyeli phambi kwethu.’ Isaya 30:11. Manje isifiso sawo sanikezwa. Ukwesaba uNkulunkulu kwakungasawaphazamisi. USathane wayesehamba phambili esizweni, futhi abaphethe abaphezulu bezombuso nabezenkolo babengaphansi kokubusa kwakhe.” The Great Controversy, 27, 28.

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

NjengoMthunywa weSivumelwano, uKristu waqala ngokusebenzisana namaJuda kuphela. Ngomnyaka ka-34, ngesikhathi sokukhandwa ngamatshe kukaStefanu, ivangeli lase liya kwabeZizwe, futhi isikhathi sokwahlulela kukaNkulunkulu okokuphoqelela sase sifike, nakuba uNkulunkulu ngomusa waKhe wayihlehlisa leyo nkathi cishe iminyaka engamashumi amane.

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

NjengeSithunywa Sesivumelwano, ekugcwalisekeni kukaMalaki isahluko sesithathu, uKristu wahlanza ithempeli kabili. Lokhu wakwenza esikhathini esasibekelwe ngokukhethekile abantu besivumelwano ababedlulwayo futhi behlukaniswa ngaleso sikhathi, kanye nalabo ababeyobe sebeba ngabantu abasha abakhethiweyo. Lapho leso sikhathi sesiphelile, kwaqala isikhathi sokwahlulela kukaNkulunkulu okusebenzayo. UJohane uMbhapathizi wayeyisithunywa esalungisa indlela yomsebenzi kaKristu wokuvusa abantu abasha abakhethiweyo ayeyongena nabo esivumelwaneni.

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

Ukuhlanzwa okubili kwethempeli kwakuyizifundo eziphilayo eziveza umsebenzi kaKristu wokuhlanza ithempeli lomphefumulo. Nxa isiThunywa seSivumelwano sifika ngokuzuma kuMalaki isahluko sesithathu, siyabahlanza futhi sibahlambulule amadodana kaLevi, ngenjongo yokudala umnikelo, njengasezinsukwini zasendulo.

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

> Kepha ngubani oyakukwazi ukumelana nosuku lokufika kwakhe na? futhi ngubani oyakuma lapho ebonakala na? ngokuba unjengomlilo womcwengi, nanjengesipho sokuwasha sabagezi bezingubo. Uyakuhlala njengomcwengi nomhlanzisi wesiliva; uyakubahlanza amadodana kaLevi, awacwenge njengegolide nesiliva, ukuze anikele kuJehova umnikelo ngokulunga. Khona-ke umnikelo wakwaJuda nowaseJerusalema uyakuba mnandi kuJehova, njengasezinsukwini zasendulo, nanjengaseminyakeni yakuqala. Malaki 3:2–3.

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

UMalaki isahluko sesithathu, futhi ukuhlanzwa kwethempeli kokubili kumelela ukupheleliswa kokukholwa kwamadodana kaLevi okufeziwe yiSithunywa seSivumelwano. Ukupheleliswa kokukholwa kwamadodana kaLevi kumelelwa ngokuhlanzwa kwegolide.

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

> “Kufanele kube khona, kubo bonke abanoma yiliphi ithonya esibhedlela sezempilo, ukuvumelana nentando kaNkulunkulu, ukuzithoba komuntu siqu, nokuvuleka kwenhliziyo ethonyeni eliyigugu loMoya kaKristu. Igolide elivivinywe emlilweni limelela uthando nokukholwa. Abaningi bacishe bampofu ngokuphelele othandweni. Ukwaneliseka ngokwabo kuphuphuthekisa amehlo abo maqondana nesidingo sabo esikhulu. Kunesidingo esiqinisekileyo sokuphendukela kuNkulunkulu nsuku zonke, ulwazi olusha, olujulile, nolwansuku zonke empilweni yenkolo.” Testimonies, volume 4, 558.

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

UMalaki isahluko sesithathu, futhi ukuhlanzwa kwethempeli kabili kumelela ukupheleliswa kokuqonda kokwanda kolwazi phakathi kwabahlakaniphileyo, abangamadodana kaLevi, okuyinto efezwa isiThunywa sesiVumelwano. Ukupheleliswa kwamadodana kaLevi kufanekiswa ngokuhlanzwa kwesiliva.

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

> Amazwi eNkosi angamazwi amsulwa; anjengesiliva esivivinywe esithandweni somhlaba, sahlanzwa kasikhombisa. IHubo 12:6.

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

Isithunywa Sesivumelwano sasiyokuhlanza amadodana kaLevi njengesiliva negolide. IZwi likaNkulunkulu yilona elihlanza, ngokuba ukuhlanzwa kuwukulunga nokungcweliswa.

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

> Bengcwelise ngeqiniso lakho: izwi lakho liyiqiniso. Johane 17:17.

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

UJowane uMbhapathizi wayeyisithunywa esalungisa indlela yeSithunywa sesiVumelwano ekugcwalisekeni kokuqala kukaMalaki isahluko sesithathu, futhi umlayezo wakhe maqondana nalokho wawunezingxenye ezine ngokwemvelo yawo. Umsebenzi wakhe wawuhlanganisa ukubonakalisa umsebenzi wokuhlanza owawuzofezwa yiSithunywa sesiVumelwano, nokuthi umsebenzi wokuhlanza owafezwa wawumelwe njengesenzo sokubhula isibuya. Wakhomba ukuthi abantu ababekade bekhethiweyo ngaleso sikhathi babesedlulwa. Wabuye wethula umlayezo waseLawodikeya kubantu bakaNkulunkulu, ngaleyo ndlela ebabonisa izono zabo nezono zawoyise. Wabeka zonke lezi zinto esimweni “sentukuthelo ezayo.” Umsebenzi wesithunywa esalungisa indlela wawumelwe umsebenzi walowo owayengakaze athole imfundo ohlelweni lwemfundo lwabantu ababedlulwa.

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

> “KuJohane uMbhapathizi iNkosi yazivusela isithunywa sokuyilungisela indlela yeNkosi. Wayezofakazela ezweni ubufakazi obungesabi lutho ekukhuzeni nasekulahleni isono. ULuka, ememezela ukuthunywa kwakhe nomsebenzi wakhe, uthi, ‘Futhi uyakuhamba phambi Kwakhe ngomoya nangamandla ka-Eliya, ukuze aphendulele izinhliziyo zawoyise kubantwana, nabangalaleli ekuhlakanipheni kwabalungileyo; alungisele iNkosi isizwe esilungisiweyo’ (Luka 1:17).”

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

> “Abaningi kubaFarisi nabaSadusi beza ekubhapathizweni kukaJohane, wayesethi kubo: ‘Nzalo yezinyoka, ngubani onixwayisile ukuba nibalekele ulaka oluzayo na? Ngakho-ke velisani izithelo ezifanele ukuphenduka; ningacabangi ukusho phakathi kwenu ukuthi, Sino-Abrahama onguyihlo wethu; ngoba ngithi kini, uNkulunkulu unamandla okuvusela u-Abrahama abantwana kula matshe. Futhi manje nezembe selibekiwe empandeni yezihlahla; ngakho-ke sonke isihlahla esingatheli izithelo ezinhle siyagawulwa, siphonswe emlilweni. Mina nginibhapathiza ngamanzi kube ngukuphenduka; kodwa Ozayo emva kwami unamandla kunami, engingafanele ukuthwala izicathulo Zakhe; Yena uyakunibhapathiza ngoMoya oNgcwele nangomlilo: imbenge Yakhe isesandleni saKhe, uyakuhlanza nokuhlanza isibuya saKhe, aqoqele ukolweni waKhe esibayeni; kepha amakhoba uyakuwashisa ngomlilo ongacimekiyo’ (Mathewu 3:7–12).

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

> “Izwi likaJohane laphakanyiswa njengecilongo. Umsebenzi ayewunikiwe wawuthi, ‘Tshengisani abantu Bami isiphambeko sabo, nendlu kaJakobe izono zayo’ (Isaya 58:1). Wayengatholanga mfundo yobuciko babantu. UNkulunkulu nemvelo kwakuyibafundisi bakhe. Kodwa kwakudingeka othile ukuba alungise indlela phambi kukaKristu owayenesibindi ngokwanele ukwenza izwi lakhe lizwakale njengabaprofethi basendulo, ebiza isizwe esonakele ukuba siphenduke.” Selected Messages, incwadi 2, 147, 148.

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

UWilliam Miller wayeyisithunywa sesibili esalungisa indlela yeSithunywa Sesivumelwano, futhi ubuntu nomsebenzi kaMiller kwakufanekiswe ngoJohane uMbhapathizi.

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

> “Izinkulungwane zaholelwa ekwamukeleni iqiniso elashunyayelwa nguWilliam Miller, futhi kwavuswa izinceku zikaNkulunkulu ngomoya nangamandla ka-Eliya ukuba zimemezele lesi sigijimi. NjengoJohane, umanduleli kaJesu, labo ababeshumayela lesi sigijimi esinesizotha esikhulu bazizwa bephoqelekile ukubeka imbazo empandeni yomuthi, nokunxusa abantu ukuba bathele izithelo ezifanele ukuphenduka.” Early Writings, 233.

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

AmaJuda aphikisanayo ngesikhathi sikaKristu ayeseholelwe ekwethembeni umlayezo ongamanga ngoMesiya. “Mesiya” yigama lesiHeberu legama lesiGreki elithi “Kristu,” elisho ukuthi “ogcotshiwe”.

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

> Izwi uNkulunkulu alithumela kubantwana bakwa-Israyeli, ememezela ukuthula ngoJesu Kristu: (unguJehova wakho konke:) Lelo zwi, ngithi, niyalazi, elamenyezelwa kulo lonke elaseJudiya, laqala eGalile, emva kobhapathizo uJohane alushumayelayo; ukuthi uNkulunkulu wamgcoba uJesu waseNazaretha ngoMoya oNgcwele nangamandla; yena owazulazula enza okuhle, ephilisa bonke ababehlukunyezwa ngudeveli; ngokuba uNkulunkulu wayenaye. Izenzo 10:36–38.

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

Kokubili elithi “mesiya” nelithi “Kristu” asho “ogcotshiwe”. UKristu wagcotshwa ngesikhathi sokubhapathizwa kwaKhe, ngakho-ke, ngokomqondo oqondile, wayengeyena uMesiya noma uKristu kwaze kwaba sekubhapathizweni kwaKhe. Ukubhapathizwa kwaKhe kuhambisana ngokwesiprofetho nokwehla kwengelosi kuSambulo isahluko seshumi, eyehla ngo-Agasti 11, 1840, futhi futhi kuhambisana nokwehla kwengelosi enamandla yaseSambulweni isahluko seshumi nesishiyagalombili, eyehla ngoSepthemba 11, 2001. Lezi zimpawu ezintathu zesiprofetho zikhomba ukubonakaliswa kukaMoya oNgcwele emvuleni yamuva.

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

AmaJuda aphikisanayo abambelele emqondweni oyiphutha, umlayezo wamanga wesiprofetho wokuthi uMesiya wayeyoletha umbuso ongokoqobo wasemhlabeni lapho isizwe sakwa-Israyeli sasiyobusa umhlaba. Kwakuwumlayezo wamanga owawuthembisa “ukuthula nokuchuma”.

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

Umyalezo kaWilliam Miller wawunezingxenye ezimbili ezinkulu. Okokuqala kwakuwukusebenzisa kwakhe iziprofetho zesikhathi ezazikhomba ukuhlanzwa kwendawo engcwele, kanti okwesibili kwakuwukulilahla kwakhe incazelo yamaKatolika yenkulungwane yeminyaka, amaProthestani ayethambekele ukuyikholwa. Lowo mbono wamanga wenkulungwane yeminyaka, owawuyichaza njengeminyaka eyinkulungwane yokuthula nenhlalakahle, wawumelwe ngumbono wamanga wombuso kaMesiya owawubanjwe ngamaJuda athanda ukuphikisana.

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

Labo fakazi ababili bakhomba umlayezo wemvula yakamuva owumgunyathi othembisa “ukuthula nokuchuma” ekugcwalisekeni kwesithathu nokokugcina komlando wesithunywa esilungiselela isiThunywa sesiVumelwano ukuba size ngokuzumayo ethempelini laSo. Lowo mlayezo wamanga wemvula yakamuva ukhunjulwa njengomlayezo “wokuthula nokulondeka,” ngokuphambene nomlayezo kaJohane uMbhapathizi owabonisa ukuthi “yonke imithi engatheli izithelo ezinhle iyanqunywa, iphonswe emlilweni,” lapho “ulaka oluzayo” lufika. Waphinde wamelwa wukukhonjwa kukaMiller kokuthi kwakungeke kube khona iminyaka eyinkulungwane yokuthula, njengoba kufundisa ubuKatolika, ngokuba lapho iNkosi ibuya, iyakubhubhisa umhlaba ngokukhazimula kokufika kwaYo.

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

> Kani nina enihlushwayo, kuyakunikezwa ukuphumula kanye nathi, lapho iNkosi uJesu iyokwambulwa ivela ezulwini kanye nezingelosi zayo ezinamandla, emlilweni ovuthayo iphindisela kulabo abangamazi uNkulunkulu, nabangalilaleli ivangeli leNkosi yethu uJesu Kristu; abayakujeziswa ngokubhujiswa okuphakade, bekhishwa ebusweni beNkosi nasebukhazikhazini bamandla ayo. 2 Thesalonika 1:7–9.

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

Izithunywa ezimbili zokuqala ezalungiselela ukuba isiThunywa seSivumelwano singene esivumelwaneni nabantu abasha abakhethiweyo, zibonisa ukuthi umlayezo wemvula yokugcina wamanga othi “ukuthula nokulondeka,” owabunjwa esizukulwaneni sesithathu se-Adventism yaseLawodikeya, waklanywa nguSathane ukuze uvimbele i-Adventism yaseLawodikeya esizukulwaneni sesine ekuboneni indima yamaSulumane, njengoba imelwe kuMaye wesithathu.

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

Enqubweni yokuhlanjululwa eyenzelwa labo abamelwe ngamadodana kaLevi, lowo oza emva kukaJohane uMbhapathizi wayezakukhukhula ngokupheleleyo futhi “ahlanze” isibuya saKhe, ngeselela esisesandleni saKhe. Lowo msebenzi ufezwa ngeLizwi 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.

> “‘Ovunguza lwakhe lusesandleni saKhe, futhi uyakuhlanza kahle isibuya saKhe, abuthele ukolweni waKhe enqolobaneni.’ NgokukaMathewu 3:12. Lesi kwakungesinye sezikhathi zokuhlambulula. Ngamazwi eqiniso, amakhoba ayehlukaniswa nokolweni. Ngenxa yokuthi babeyize kakhulu futhi bezilungisa ngokwabo ukuba bamukele ukusolwa, bethanda izwe kakhulu ukuba bamukele ukuphila kokuthobeka, abaningi baphenduka basuka kuJesu. Abaningi basenza okufanayo nanamuhla. Imiphefumulo iyavivinywa namuhla njengalabo bafundi esinagogeni laseKapernawume. Lapho iqiniso lilethwa ngqo enhliziyweni, bayabona ukuthi ukuphila kwabo akuvumelani nentando kaNkulunkulu. Bayasibona isidingo soguquko oluphelele kubo uqobo; kodwa abazimisele ukuthwala umsebenzi wokuzidela. Ngakho-ke bayathukuthela lapho izono zabo zembulwa. Bahamba becasukile, njengokuba abafundi bashiya uJesu, bekhonona bethi, ‘Leli lizwi lilukhuni; ngubani ongalizwa na?’” The Desire of Ages, 392.

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

Umyalezo wemvula yokugcina uyiyo “inkulumo-mpikiswano” kaHabakuki isahluko sesibili, futhi ungamazwi eqiniso, ahlukanisa amakhoba nokolweni. Lokho kwehlukanisa kuyikho ukuhlanzwa okwenziwa yiSithunywa seSivumelwano. Emlandweni wamaMillerite, umyalezo kaDaniyeli isahluko sesishiyagalombili, ivesi leshumi nane, wakhiqiza ukuhlanzwa lapho uqala ukuhluleka futhi waletha isikhathi sokulibala sikaHabakuki isahluko sesibili nomfanekiso wezintombi eziyishumi kuMathewu isahluko samashumi amabili nanhlanu. Lapho umyalezo Wokukhala Kwaphakathi Kwamabili ugcwaliseka ekugcineni ngo-Okthoba 22, 1844, wakhiqiza ukuhlanzwa okukhulu nakakhulu. Kungaleso sikhathi lapho iSithunywa seSivumelwano safika khona masinyane saqala ukuhlanzwa nokuhlanzisiswa kokugcina. Inhlangano eyayisidlule ezihlanzeni nasekuhlanzweni okubili kokuqala kokuthathu, yahluleka kwesesithathu futhi yathunyelwa ehlane laseLawodikeya ngo-1863.

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

Emlandweni wamaMillerite amaProthestani aqale ahlanzwa ngamazwi eqiniso; emva kwalokho umnyakazo wengelosi yokuqala wahlanzwa ekufikeni komlayezo wesithathu wokuvivinya. Kodwa labo ababengabakhi bethempeli lamaMillerite phakathi neminyaka engamashumi amane nesithupha kusukela ku-1798 kuze kube ngu-1844, bahluleka ovivinyweni lwesithathu, olwafika ngo-Okthoba 22, 1844, nakuba bagcwalisa ngokuphelele umfanekiso wemizekeliso wezintombi eziyishumi.

> “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 ukuyohlangabeza uMyeni ngaphansi kwemiyalezo yengelosi yokuqala neyesibili, benqaba owesithathu, okuwumyalezo wokugcina wokuvivinya ozonikezwa izwe, futhi kuyothathwa isikhundla esifanayo lapho isimemo sokugcina senziwa.

> “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. Simelwe noma yizintombi ezihlakaniphileyo noma yizintombi eziyiziwula.” Review and Herald, October 31, 1899.

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

Umlando wesiprofetho owaqala ngokufika kwengelosi yesithathu ngo-Okthoba 22, 1844, wawuyisehluleki, futhi waphela ngokuvukela kuka-1863. Ngo-1850 uDade White wabhala umyalezo olandelayo.

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

> “INkosi yanginika umbono, ngoJanuwari 26, engizowulandisa. Ngabona ukuthi abanye babantu bakaNkulunkulu babeyiziphukuphuku futhi belele ubuthongo obukhulu; babengathi bavuke ngesigamu kuphela, futhi babengasiqondi isikhathi esesiphila kuso manje; nokuthi ‘umuntu’ one-‘bhulashi lothuli’ wayesengene, nokuthi abanye babesengozini yokukhukhulwa. Ngancenga uJesu ukuba abasindise, abaphephe isikhathi esincane futhi, abavumele babone ingozi yabo eyesabekayo, ukuze balungele ngaphambi kokuba kube sekwephuze unomphela. Ingelosi yathi, ‘Ukubhujiswa kuyeza njengesihepho esinamandla kakhulu.’ Ngancenga ingelosi ukuba ibe nesihawu futhi isindise labo ababethanda leli zwe, futhi babebambelele ezimpahleni zabo, bengazimisele ukuzidedela nokuzidela ukuze kusheshiswe izithunywa endleleni yazo zokondla izimvu ezilambileyo, ezazibhubha ngokuswela ukudla okungokomoya.”

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

> “Njengoba ngangibona imiphefumulo ehluphekayo ifa ngenxa yokuswela iqiniso lamanje, kanti abanye ababethi bayalikholwa iqiniso babeyiyeka ife, ngokugodla izindlela ezidingekayo zokuqhubekisela phambili umsebenzi kaNkulunkulu, lowo mbono wawubuhlungu kakhulu, ngase ngincenga ingelosi ukuba iyisuse kimi. Ngabona ukuthi lapho injongo kaNkulunkulu ifuna ingxenye yempahla yabo, njengensizwa eyafika kuJesu, [Mathewu 19:16–22.] bahamba bedabukile; nokuthi kungekudala isishayo esichichimayo siyakwedlula sibhuqe yonke impahla yabo, bese sekuyobe sekwephuze kakhulu ukunikela ngempahla yasemhlabeni, nokuzibekela ingcebo ezulwini.” Review and Herald, April 1, 1850.

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

Ngo-1850, umuntu ophethe ibhulashi lothuli wayesefikile kakade. Ngo-Okthoba 22, 1844, isiThunywa sesivumelwano safika masinyane ethempelini laSo, saqala umsebenzi wokuhlanza nokucwenga amadodana kaLevi.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

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

> “Namuhla imiphefumulo iyahlolwa futhi ivivinywa, futhi abaningi badlula endaweni efanayo eyanyathelwa yilabo abamshiya uKristu. Lapho bevivinywa ngeZwi, bayamala uMfundisi wobuNkulunkulu. Lapho bekhuziwa ngenxa yokuthi ukuphila kwabo akuvumelani neqiniso nokulunga, bayamfulathela uMsindisi; futhi isinqumo sabo, njengaleso sabafundi abakhubekileyo, asiphinde saguqulwa. Abasahambi noKristu. Kanjalo kugcwaliseka amazwi athi, ‘Ifosholo lakhe lokwela lisesandleni sakhe, futhi uyakuhlanza ngokupheleleyo isibuya sakhe, aqoqele ukolweni wakhe esibayeni.’” Signs of the Times, May 15, 1901.

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