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# The Revelation of Jesus Christ - Number Four

IsAmbulo SikaJesu Kristu - Inombolo Yesine

Isaiah Forty

U-Isaya Amashumi Amane

Author

Jeff Pippenger

Published

October 23, 2023

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The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

Umlayezo weSambulo sikaJesu Kristu ovulwa izimpawu zawo uhlanganisa ukuhlonzwa kwegama lesiHebheru elihunyushwa ngokuthi “iqiniso,” lona okuthi, phakathi kwezinye izinto, limelele isimilo sikaKristu njengo-Alfa no-Omega. Ukuqala kwento okumelela ukuphela kwento kuyigcwele yonke iBhayibheli, futhi isimilo sikaKristu sibonakaliswa eBhayibhelini, ngokuba Yena uyiZwi. U-Alfa no-Omega uyisici sesimilo sikaKristu Yena uqobo asikhombayo, njengobufakazi bokuthi UnguNkulunkulu.

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Isaya isahluko samashumi amane siphawula ukuqala kwendaba yesiprofetho eqhubeka kuze kube sekupheleni kwencwadi ka-Isaya esahlukweni samashumi ayisithupha nesithupha. Siqala ngokukhomba uMduduzi othunyelwayo, lowo uKristu athembisa abafundi ukuba uyakubaduduza ngenxa yokusuka kwakhe, kodwa ukufika koMduduzi kuthola ukugcwaliseka kwako okuphelele, njengoba kunjalo ngazo zonke iziprofetho, ezinsukwini zokugcina. Ukuhlonza kuka-Isaya noJesu ukufika koMduduzi kukhomba ekudumazekeni komnyakazo wabayikhulu namashumi amane nane ezinkulungwane, okwenzeka ngoJulayi 18, 2020.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

> Nokho nginitshela iqiniso; kunilungele ukuba ngihambe: ngoba uma ngingahambi, uMduduzi akayikuza kini; kodwa uma ngihamba, ngiyakumthuma kini. Futhi lapho esefikile, uyakuqondisa umhlaba ngesono, nangokulunga, nangokwahlulela. Johane 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

Amagama athi “isono, ukulunga, nokwahlulela” yiwo uMduduzi ayowasebenzisa “ukusola” umhlaba. Igama elihunyushwe ngokuthi “ukusola” lihlanganisa nencazelo yokukholisa. Lezi zinyathelo ezintathu ezithi “isono, ukulunga nokwahlulela” zimelela igama lesiHebheru elihunyushwa ngokuthi “iqiniso.” Lelo gama lakhiwa ngezinhlamvu zokuqala, zeshumi nantathu, nezokugcina zohlamvu lwezinhlamvu lwesiHebheru, futhi lelo gama limelela ukuthi uMdali wakho konke ungowokuqala nowokugcina, u-Alfa no-Omega. Lapho uMduduzi efika kulabo abayizinkulungwane eziyikhulu namashumi amane nane abaphoxekile, uyobakholisa, bese kuthi nomhlaba, ukuthi uNkulunkulu ungu-Alfa no-Omega.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Duduzani, duduzani abantu bami, usho uNkulunkulu wenu. Khulumani ngokududuza eJerusalema, nimemeze kulo, ukuthi impi yalo isiphelile, ukuthi ububi balo buthethelelwe; ngokuba lamukele esandleni sikaJehova okuphindwe kabili ngenxa yazo zonke izono zalo. Izwi lalowo omemezayo ehlane lithi: Lungisani indlela kaJehova, nenze umgwaqo omkhulu kaNkulunkulu wethu uqonde ogwadule. Zonke izigodi ziyakuphakanyiswa, nazo zonke izintaba namagquma kuyakwehliswa; okungugwegwe kuyakulungiswa, nezindawo ezimagqabhagqabha zibe yithafa; inkazimulo kaJehova iyakwambulwa, futhi yonke inyama iyakuyibona kanyekanye; ngokuba umlomo kaJehova ukukhulumile. Isaya 40:1–5.

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Lesi siqephu sikhomba umsebenzi wesithunywa sokugcina sika-Eliya, owafanekiswa nguWilliam Miller, owayefanekiswe nguJohane uMbhapathizi, yena owayefanekiswe ngu-Eliya, futhi owachazwa nguMalaki njengesithunywa esilungisa indlela yesithunywa sesivumelwano. Emnyakazweni wokugcina ka-Eliya, lapho iNkosi ithumela uMduduzi ukuba aqinise labo abadumazekileyo nabalindele iNkosi ngesikhathi sokubambezeleka, “inkazimulo yeNkosi iyakwambulwa, futhi yonke inyama iyakuyibona kanyekanye.” “Inkazimulo” yeNkosi ingumlingiswa waYo, futhi iSambulo sikaJesu Kristu singukuvulwa kwaleyo ngxenye yomlingiswa waYo emelwe njengo-Alfa no-Omega. Emva kwesingeniso samavesi amahlanu okuqala, “izwi lalowo omemezayo ehlane” libuza uNkulunkulu lithi, “Ngizakumemezani na?”

> The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

> Izwi lathi, Memeza. Wayesethi, Ngizomemezani na? Yonke inyama iwutshani, futhi bonke ubuhle bayo bunjengembali yasendle. Utshani buyabuna, imbali iyaphela, ngokuba umoya kaJehova uvunguza phezu kwakho; impela abantu bawutshani. Utshani buyabuna, imbali iyaphela; kepha izwi likaNkulunkulu wethu liyakuma kuze kube phakade. U-Isaya 40:6–8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

Umyalezo wesimilo sikaKristu omelwe njengo-Alfa no-Omega ubekwe ngaphakathi kwezimpawu zobuSulumane. KuHezekeli 37 isigodi samathambo afileyo siqala sihlanganiswe, bese silethwa ekuphileni ngomyalezo wesiprofetho wemimoya emine.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Izingelosi zibambe imimoya emine, emelwe yihhashi elithukuthele elifuna ukugqashuka likhululeke futhi ligijimele phezu kobuso bomhlaba wonke, lithwele ukubhujiswa nokufa endleleni yalo.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ngabe siyolala khona kanye emaphethelweni omhlaba waphakade? Ngabe siyoba buthuntu, sibande, futhi sifile? O, sengathi emabandleni ethu kungaba khona uMoya nomphefumulo kaNkulunkulu kuphefumulwe kubantu baKhe, ukuze beme ngezinyawo zabo baphile. Sidinga ukubona ukuthi indlela incane, nesango liminyene. Kodwa njengoba sidabula esangweni eliminyene, ububanzi balo abunamkhawulo.” Manuscript Releases, volume 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

Ihhashi elithukuthele lesiprofetho seBhayibheli ubuSulumane. Ihhashi elithukuthele livinjelwe ekwenzeni umsebenzi walo wokubhujisa, njengoba kufanekiswa ukubanjwa kwemimoya emine yizingelosi ezine kusAmbulo isahluko sesikhombisa. Livinjelwe kuze kube yilapho abayizinkulungwane eziyikhulu namashumi amane nane sebebekiwe uphawu.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Kwathi emva kwalezi zinto ngabona izingelosi ezine zimi emagumbini amane omhlaba, zibambe imimoya yomine yomhlaba, ukuze umoya ungavunguzi phezu komhlaba, naphezu kolwandle, naphezu kwanoma yimuphi umuthi. Ngase ngibona enye ingelosi ikhuphuka empumalanga, inophawu lukaNkulunkulu ophilayo; yamemeza ngezwi elikhulu ezingelosini ezine, ezazinikiwe ukuba zilimaze umhlaba nolwandle, yathi, Ningalimazi umhlaba, nolwandle, nemithi, size sibeke uphawu eziphongweni zezinceku zikaNkulunkulu wethu. IsAmbulo 7:1–3.

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

Imimoya emine ebanjwa imelela ukuvinjelwa kobuSulumane kuze kufezeke ukubekwa uphawu kwabantu bakaNkulunkulu. UbuSulumane bumelelwa eSambulweni njengamacilongo amathathu okugcina kwawayisikhombisa, futhi futhi njengamashwa amathathu.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Ngase ngibona, ngezwa ingelosi indiza phakathi kwezulu, ithi ngezwi elikhulu: Maye, maye, maye, kwabakhileyo emhlabeni ngenxa yamanye amazwi ecilongo ezingelosi ezintathu, ezisazokhala! IsAmbulo 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Emva kokwethula amacilongo amathathu omaye, uJohane ukhomba izimpawu zobuSulumane esahlukweni sesishiyagalolunye. Evesini lesine lesahluko sesishiyagalolunye kunikezwa umyalo kubuSulumane, owagcwaliseka emlandweni ka-Abubekr, umholi wokuqala emva kukaMohammed.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Kwabekwa umyalo wokuthi bangoni utshani bomhlaba, nanoma yini eluhlaza, nanoma imuphi umuthi; kodwa kuphela labo bantu abangenalo uphawu lukaNkulunkulu emabunzini abo. IsAmbulo 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

Uriah Smith wabona ukuhlobana kuka-Abubekr nevesi lesine.

> “After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

> “Emva kokufa kukaMohammed, walandelwa ekuphatheni ngu-Abubekr, ngonyaka ka-A.D. 632; lowo, ngokushesha nje lapho esemi kahle igunya nombuso wakhe, wathumela incwadi eyindilinga ezizweni zama-Arabhu, okuyingxenye yayo elandelayo:”

> “‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

> “‘Lapho nilwa izimpi zeNkosi, zibonakaliseni njengamadoda, ningafulatheli; kodwa ukunqoba kwenu makungangcoliswa yigazi labesifazane nelezingane. Ningabhubhisi izihlahla zesundu, ningashisi namasimu okusanhlamvu. Ningagawuli izihlahla zezithelo, ningoni izinkomo nangayiphi indlela, ngaphandle kwalezo enizibulala ukuba nizidle. Lapho nenza noma yisiphi isivumelwano noma isiqinisekiso, nihlaleni kuso, nibe qotho ezwini lenu. Futhi lapho nihamba, niyothola abantu abathile benkolo abaphila ngokuzihlukanisa ezindlini zezindela, bezimisele ukukhonza uNkulunkulu ngaleyo ndlela; bayekeni, ningababulali futhi ningabhidlizi izindlu zabo zezindela. Futhi niyothola olunye uhlobo lwabantu abangabesinagoge likaSathane, abanemiqhele ephuciwe; qinisekani ukuthi niqhekeza izingebhezi zabo, ningabaniki sikhala nhlobo kuze kube yilapho beguqukela ebuMohammedan noma bekhokha intela.’” Uriah Smith, Daniel and the Revelation, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

Uriah Smith uqhubeka ngokukhomba izigaba ezimbili zabantu, okwakufanele zihlukaniswe ngamaqhawe amaSulumane u-Abubekr awathuma ukuba eze nempi yokulwa neRoma. Isigaba esisodwa usikhomba njengezindela zamaKatolika, ezazikhonza ngeSonto; kanti esinye isigaba kwakungabantu ababekhonza ngosuku lwesikhombisa. UbuSulumane kwakufanele buhlasele kuphela abakhonza ilanga. Okubaluleke kakhulu ekucatshangelweni kwethu ukuthi abantu, noma ngabe ngabagcini beSonto noma ngabagcini beSabatha, bamelwa ngokomfanekiso njengotshani, izinto eziluhlaza, nemithi. Imimoya emine esahlukweni sesikhombisa yavinjwa ukuba ingavunguzi phezu kotshani kwaze kwaba yilapho abagcini beSabatha sebebekiwe uphawu.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Isithunywa somnyakazo wabantu abayizinkulungwane eziyikhulu namashumi amane nane sibuza uNkulunkulu, sithi, “Ngizomemezani na?” Satshelwa ukuthi umlayezo waso kwakufanele ube ngowokuthi iZwi likaNkulunkulu limi liqinile kuze kube phakade, futhi lowo mlayezo kwakufanele ubekwe ngaphakathi komongo womoya ovunguza phezu kotshani. Lapho uMduduzi ethunyelwa kulabo abayizinkulungwane eziyikhulu namashumi amane nane abaye badumala ngenxa yesibikezelo esihlulekile mayelana ne-Islam, futhi abathi emva kwalokho baqaphela ukuthi basesikhathini sokulibala somfanekiso wezintombi eziyishumi, khona-ke bayatshelwa nguMduduzi ukuthi umlayezo okufanele bawethule, ngumlayezo wendima ye-Islam esiprofethweni seBhayibheli. Ukufika koMduduzi, emlandweni wesikhathi sokulibala, kubenza bema.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Wasesethi kimi: Ndodana yomuntu, yima ngezinyawo zakho, ngikhulume kuwe. Umoya wangena kimi ngesikhathi ekhuluma kimi, wangimisa ngezinyawo zami, ukuze ngizwe yena owayekhuluma kimi. Hezekeli 2:1, 2.

They stand when they are resurrected.

Bayama lapho bevuswa.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

> Abantu nezizukulwane nezilimi nezizwe bayakubona izidumbu zabo izinsuku ezintathu nengxenye, bangavumi ukuba izidumbu zabo zibekwe emathuneni. Futhi abakhileyo emhlabeni bayakujabula ngabo, bathokoze, bathumelelane izipho; ngokuba laba baprofethi ababili babahlupha abakhileyo emhlabeni. Kwathi emva kwezinsuku ezintathu nengxenye uMoya wokuphila ovela kuNkulunkulu wangena kubo, base bema ngezinyawo zabo; kwehlela ukwesaba okukhulu phezu kwababebabona. IsAmbulo 11:9–11.

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

Izinyathelo ezimbili zokuma, bese kuthi emva kwalokho kuphakanyiswe njengophawu, nazo zifanekiselwa nguHezekeli esahlukweni samashumi amathathu nesikhombisa. Isinyathelo sokuqala sikaHezekeli sihlanganisa izingxenye zemizimba zamathambo omile afile aseSigodini sokudumala. Isinyathelo sesibili sikaHezekeli singumyalezo wemimoya emine, ongumyalezo wokubekwa uphawu, ongumyalezo wamaSulumane.

> And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.

> Wayesethi kimi, Ndodana yomuntu, la mathambo angaphila na? Ngase ngiphendula ngathi, O Nkosi Nkulunkulu, wena uyazi. Wabuye wathi kimi, Profetha phezu kwala mathambo, uthi kuwo, O nina mathambo omile, zwanini izwi leNkosi. Isho kanje iNkosi uJehova kulawa mathambo; Bhekani, ngiyakufaka umoya kini, niphile: ngibeke imisipha phezu kwenu, nginikhuphukele inyama, nginimboze ngesikhumba, ngifake umoya kini, niphile; nazi ukuthi ngiyiNkosi. Ngakho ngaprofetha njengokuba ngangiyaliwe; kwathi ngisaprofetha, kwaba khona umsindo, bhekani, kwaba khona ukuzamazama, amathambo ahlangana, ithambo nethambo lalo. Ngathi ngibheka, bhekani, imisipha nenyama kwakhuphukela phezu kwawo, isikhumba sawamboza ngaphezulu: kodwa kwakungekho moya kuwo. Wayesethi kimi, Profetha emoyeni, profetha, ndodana yomuntu, uthi emoyeni, Isho kanje iNkosi uJehova; Woza uvela emimoyeni emine, O moya, uphefumulele phezu kwalaba ababuleweyo, ukuze baphile. Ngakho ngaprofetha njengokuba engiyalile, umoya wangena kubo, baphila, bema ngezinyawo zabo, ibutho elikhulu ngokwedlulele. Hezekeli 37:3–10.

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

Endimeni ka-Isaya esiyicabangayo njengamanje, lapho uMduduzi efika, bayasukuma beme ngezinyawo zabo, bese beyakhushulelwa entabeni ephakeme njengophawu, bamemezele “izindaba ezinhle,” okuyimvula yamuva, umlayezo wengelosi yesithathu.

> O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

> O Ziyoni, wena omemezela izindaba ezinhle, khuphukela entabeni ephakemeyo; O Jerusalema, wena omemezela izindaba ezinhle, phakamisa izwi lakho ngamandla; liphakamise, ungesabi; yisho emizini yakwaJuda ukuthi: Bhekani uNkulunkulu wenu! Bheka, iNkosi uJehova iyakuza ngesandla esinamandla, nengalo yayo iyakuyibusa; bheka, umvuzo wayo unayo, nomsebenzi wayo uphambi kwayo. Iyokwalusa umhlambi wayo njengomalusi: iyobutha amawundlu ngengalo yayo, iwathwale esifubeni sayo, ihole kahle lezo ezincelisayo. Ngubani olinganise amanzi entendeni yesandla sakhe, wakala amazulu ngobubanzi besandla, waqoqa uthuli lomhlaba ngesilinganiso, wakala izintaba ngesikali, namagquma ngebhalansi? Ngubani owaqondisa uMoya kaJehova, noma ngubani, ekubeni engumeluleki wakhe, owamfundisa? Wabonisana nobani, ngubani owamfundisa, wamfundisa indlela yokwahlulela, wamfundisa ulwazi, wamkhombisa indlela yokuqonda? Bheka, izizwe zinjengethonsi lebhakede, zibhekwa njengothuli oluncane lwesikali; bheka, uthatha iziqhingi njengento encane kakhulu. NeLebanoni alanele ukuba libaswe, nezilwane zalo azanele umnikelo wokushiswa. Zonke izizwe phambi kwakhe zinjengento engekho; zibhekwa kuye njengezingaphansi kwalutho, nanjengeze. U-Isaya 40:9–17.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Labo abaphumile emathuneni abo baphakanyiswa babe yisibhengezo, noma njengoba u-Isaya ekuchaza, bayathathwa bayiswe “entabeni ephakeme.” Intaba ephakeme iyisibhengezo, futhi imelela labo ababebelinde iNkosi ngesikhathi sokulibala esaqalwa ukudumala kokuqala kwangoJulayi 18, 2020.

> One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.

> Abayinkulungwane bayakubaleka ekukhuzeni koyedwa; ekukhuzeni kwabahlanu niyakubaleka; nize nishiywe ninjengesigxobo sesibonakaliso esiqongweni sentaba, nanjengefulegi egqumeni. Ngakho-ke uJehova uyakulinda, ukuze abe nomusa kini, futhi ngenxa yalokho uyakuphakanyiswa, ukuze anihawukele; ngokuba uJehova unguNkulunkulu wokwahlulela; babusisiwe bonke abamlindelayo. Isaya 30:17, 18.

In Revelation eleven the ensign is taken to heaven.

EsAmbulweni isahluko seshumi nanye, ibhanela liyakhushulelwa ezulwini.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.

> Base bezwa izwi elikhulu livela ezulwini lithi kubo: Khuphukelani lapha. Base benyukela ezulwini ngefu; izitha zabo zababona. Ngalelo hora kwaba khona ukuzamazama komhlaba okukhulu, kwase kuwa ingxenye yeshumi yomuzi, futhi ekuzamazameni komhlaba kwabulawa abantu abayizinkulungwane eziyisikhombisa; abaseleyo besaba, banika inkazimulo kuNkulunkulu wezulu. IsAmbulo 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

ISambulo seshumi nanye yembula ukuthi ofakazi ababili bayakhushulelwa ezulwini, ngaso leso sikhathi nesehlakalo sokuzamazama komhlaba. Ukuzamazama komhlaba okwafezeka ngoguquko lwaseFulentshi emlandweni odlule, kufanekisa ukuketulwa kwe-United States ngesikhathi somthetho weSonto. Ngakho-ke, ifulege lesibonakaliso liyaphakanyiswa ngesikhathi somthetho weSonto, bese lelo fulege lesibonakaliso limemezela “izindaba ezinhle” emhlabeni wonke.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Bonke nina bahlali bezwe, nabahlezi emhlabeni, bonani, lapho ephakamisa ibhanela ezintabeni; nalapho ekhalisa icilongo, yizwani. U-Isaya 18:3.

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

Ifulegi liyokwethula “izindaba ezinhle” lapho “icilongo” likhaliswa. Umlayezo wokugcina wecilongo encwadini yesAmbulo uyicilongo lesikhombisa, okuyilo usizi lwesithathu, oluyi-Islamu. U-Isaya, uJohane, noHezekeli bonke bakhuluma ngezinsuku zokugcina, futhi abaphikisani neze.

The seal of God is placed upon God’s people at the Sunday law.

Uphawu lukaNkulunkulu lubekwa phezu kwabantu bakaNkulunkulu ngesikhathi somthetho weSonto.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

> “Akekho noyedwa kithi oyoke amukele uphawu lukaNkulunkulu ngesikhathi isimilo sethu sisenebala noma isici kuso. Kusele kithi ukuba silungise amaphutha ezimilo zethu, sihlanze ithempeli lomphefumulo kukho konke ukungcola. Khona-ke imvula yokugcina iyakusithela, njengoba imvula yokuqala yehlela abafundi ngoSuku lwePhentekoste....”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.

> “Nenzani, bazalwane, emsebenzini omkhulu wokulungiselela? Labo abazihlanganisa nezwe bamukela isimo sezwe futhi bazilungiselela uphawu lwesilo. Labo abangazethembi, abazithobayo phambi kukaNkulunkulu futhi abahlanza imiphefumulo yabo ngokulalela iqiniso, laba bamukela isimo sasezulwini futhi bazilungiselela uphawu lukaNkulunkulu emabunzini abo. Lapho isimemezelo siphuma futhi uphawu lugxivizwa, isimilo sabo siyohlala simsulwa futhi singenabala kuze kube phakade.” Testimonies, umqulu 5, 214–216.

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

Nakuba isimemezelo sigcizelelwa ngesikhathi somthetho weSonto, labo abamukela uphawu bayodinga ukuba babe nesimilo esilungiselwe uphawu ngaphambi komthetho weSonto, ngoba umthetho weSonto uyinhlekelele enkulu zonke izinhlekelele eziseZwini likaNkulunkulu ezibhekisa kuyo kusengaphambili. Yiyo “inhlekelele,” noma “ukukhala,” phakathi kwamabili emzekelisweni wezintombi eziyishumi.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Isimilo sembulwa yinkinga. Ngenkathi izwi elinesizotha limemezela phakathi kwamabili lithi, ‘Bhekani, umkhwenyana uyeza; phumani niye ukumhlangabeza,’ izintombi ezazilele zavuka ebuthongweni bazo, kwase kubonakala ukuthi obani ababewenzile amalungiselelo alowo mcimbi. Zombili izinhlangothi zabanjwa zingalindele, kodwa olunye uhlangothi lwalulungiselelwe leso simo esiphuthumayo, kanti olunye lwatholakala lungenakulungela. Isimilo sembulwa yizimo. Izimo eziphuthumayo ziveza insimbi yangempela yesimilo. Inhlekelele ethile ezumayo nengalindelekile, usizi lokufelwa, noma inkinga, ukugula okuthile okungalindelekile noma ukuhlupheka, okuthile okubeka umphefumulo ubuso nobuso nokufa, kuyoveza iqiniso langaphakathi lesimilo. Kuyokwambulwa ukuthi lukhona yini noma alukho ukholo lwangempela ezithembisweni zezwi likaNkulunkulu. Kuyokwambulwa ukuthi umphefumulo usekelwa yini noma awusekelwa ngumusa, nokuthi kukhona yini amafutha esitsheni kanye nesibani.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Izikhathi zokuvivinywa ziyeza kubo bonke. Siziphatha kanjani ngaphansi kokuvivinywa nokuhlolwa nguNkulunkulu? Izibani zethu ziyacima na? noma sisazigcina zivutha na? Ingabe silungiselelwe zonke izimo eziphuthumayo ngokuxhumana kwethu naYe ogcwele umusa neqiniso? Izintombi ezinhlanu ezihlakaniphileyo zazingeke zidlulisele isimilo sazo ezintendeni ezinhlanu eziyiziwula. Isimilo kumelwe sakhiwe yithi njengabantu ngabanye.” Review and Herald, October 17, 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

Izintombi ezihlakaniphileyo zazidinga amafutha ngaphambi kokuba kumenyezelwe isililo, ngokuba lapho kufika inhlekelele yaphakathi kwamabili, sekwephuzile kakhulu ukuthola amafutha.

> “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

> “Kunomoya wokuphelelwa yithemba, nowempi nokuchitheka kwegazi, futhi lowo moya uyokwanda kuze kube sekupheleni kwesikhathi uqobo. Ngokushesha nje lapho abantu bakaNkulunkulu sebebekwe uphawu emabunzini abo,—akusiwona uphawu noma isibonakaliso esingabonakala, kodwa kungukuzinza eqinisweni, kokubili ngokwengqondo nangokomoya, ukuze banganyakaziswa,—ngokushesha nje lapho abantu bakaNkulunkulu sebebekiwe uphawu futhi belungiselelwe ukuzanyazanyiswa, kuyofika. Impela, sekuqalile kakade; izahlulelo zikaNkulunkulu sezisezweni manje, ukusinika isixwayiso, ukuze sazi okuzayo.” Manuscript Releases, umqulu 1, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

Uphawu lukaNkulunkulu luwukuzinza eqinisweni, kokubili ngokwengqondo nangokomoya. Lolo phawu alunakubonwa, kodwa isibhengezo siyakubonwa, ngoba yiyo kuphela indlela umhlaba ongaxwayiswa ngayo. Ngakho-ke, kunesikhathi lapho uphawu lungenakubonwa khona, bese kulandelwa umthetho weSonto, lapho uphawu kumelwe lubonakale khona.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Umsebenzi kaMoya oNgcwele ukuveza emhlabeni isono, nokulunga, nokwahlulela. Umhlaba ungaxwayiswa kuphela ngokubona labo abakholwa iqiniso bengcweliswa ngeqiniso, besebenza ngokwezimiso eziphakeme nezingcwele, bebonakalisa, ngomqondo ophakeme nowenyukileyo, umugqa wokwehlukanisa phakathi kwalabo abagcina imiyalo kaNkulunkulu, nalabo abayinyathela ngezinyawo zabo. Ukungcweliswa kukaMoya kubonakalisa umehluko phakathi kwalabo abanophawu lukaNkulunkulu, nalabo abagcina usuku lokuphumula oluyimbumbulu. Lapho uvivinyo lufika, kuyoboniswa ngokusobala ukuthi luyini uphawu lwesilo. Kungukugcina iSonto. Labo okuthi, sebeyizwile iqiniso, baqhubeke nokubheka lolu suku njengolungcwele, bathwala uphawu lomuntu wesono, owacabanga ukuguqula izikhathi nemithetho.” Bible Training School, December 1, 1903.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

Uphawu okumelwe kutholwe ngaphambi komthetho weSonto ngukukhula okuphelele kwesimilo sikaKristu, futhi alubonakali, ngaphandle kwezingelosi. Uphawu olubonakalayo ngesikhathi somthetho weSonto yilabo abagcina iSabatha losuku lwesikhombisa, ngoba lona luwuphawu, noma isibonakaliso sabantu bakaNkulunkulu.

> Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

> Khuluma nawe kubantwana bakwa-Israyeli, uthi: Impela niyakugcina amasabatha ami; ngokuba kuwuphawu phakathi kwami nani ezizukulwaneni zenu zonke, ukuze nazi ukuthi nginguJehova oningcwelisayo. Eksodusi 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

Ukubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane kwaqala mhla ziyi-18 kuJulayi 2020, futhi kumele kuqedwe ngaphambi komthetho weSonto.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Nonke nina bakhe emhlabeni, nani enihlala emhlabeni, bonani lapho ephakamisa ibhanela ezintabeni; nalapho ekhala icilongo, yizwani. U-Isaya 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

Imidumo eyisikhombisa manje eseyambululiwe iveza ukuthi umlando wabayizinkulungwane eziyikhulu namashumi amane nane nane ungumsebenzi wokumemezela umlayezo obekwe ngaphakathi komongo wesixwayiso secilongo sosizi lwesithathu. Icilongo lamaSulumane esiprofethweni seBhayibheli yilokho okukhonjwa yisibhengezo esiphakanyiswa siphuma ethuneni.

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

Izimpawu ezine zendlela zawo wonke umugqa wokuvuselelwa, ezihambisana nezimpawu ezine zendlela zomlando ka-1840 kuya ku-1844, ziqinisekisa ukuthi ngasinye sezinyathelo ezine zawo wonke umugqa wokuvuselelwa sihlale sinomongo ofanayo. Uphawu lokuqala lwendlela emlandweni wabayizinkulungwane eziyikhulu namashumi amane nane, olwamelwa ngu-1840 kuya ku-1844, kwakungukunikezwa amandla kombiko ngoSepthemba 11, 2001. Lolo phawu lwendlela kwakuyi-Islam. Uphawu lwesibili lwendlela lomlando ohambisanayo lwabayizinkulungwane eziyikhulu namashumi amane nane kwakuwukudumala kukaJulayi 18, 2020. Lolo phawu lwendlela lwaluyisibikezelo se-Islam esasisonakele ngokusetshenziswa kwesikhathi. Uphawu lwesithathu lwendlela, olumaka i-Midnight Cry, luwukulunga kwesibikezelo se-Islam esehlulekile. Lokho kulunga limelela ukwenqatshwa kokusetshenziswa kwesikhathi. Uphawu lwesine lwendlela ngumthetho weSonto, lapho ifulege eliphakanyiswayo lishaya icilongo lesikhombisa, eliwusizi lwesithathu, okuyi-Islam.

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

Isahluko samashumi amane sika-Isaya sikhomba indawo yokuqala yezahluko ezingamashumi amabili nesithupha ezilandelayo. Leyo ndawo yokuqala itholakala encwadini yesAmbulo isahluko seshumi nanye, lapho abaprofethi ababili ababebahlupha abantu bebuyiselwa ekuphileni. UMduduzi uyabavusa futhi abamise bema, bese kuthi emva kwalokho banyuselwe ezulwini. U-Isaya ukhomba isithunywa sika-Eliya njengezwi elimemezayo ehlane. Leso sithunywa sibe sesibuza ukuthi umlayezo waso kumelwe ube yini, futhi sitshelwa, ngomfanekiso wesiprofetho, ukuthi umlayezo wobuSulumane uyisexwayiso secilongo esimenyezelwa yisibonakaliso. Nokho indlela okuwukuphela kwayo ubuSulumane obungavezwa ngayo njengecilongo lesixwayiso ezinsukwini zokugcina iwukukhomba ubuSulumane besikhathi esedlule. Ukuqala kobuSulumane njengoba kwaqondwa amaMillerite, futhi njengoba kwavezwa ngokusobala emashadini amabili angcwele kaHabakuki, kumelwe kusetshenziswe ukukhomba ubuSulumane bosizi lwesithathu.

> I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> NgangikuMoya ngosuku lweNkosi, ngezwa emva kwami izwi elikhulu, linjengelokhala kwecilongo. IsAmbulo 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

KuSambulo uJohane wezwa izwi lecilongo emva kwakhe, futhi uJohane umele abayizinkulungwane eziyikhulu namashumi amane nane abezwa izwi elivela esikhathini esedlule. Izwi elingemuva kukaJohane, okungukuthi, elimele umsindo wecilongo ovela esikhathini esedlule, lingukuqonda kwabasunguli kokuthi amacilongo ayeyizahlulelo zikaNkulunkulu ezimelene nokukhulekelwa kweSonto. Amacilongo amane okuqala alethwa phezu kweRoma yobuhedeni ephendula umthetho wokuqala weSonto owamiswa nguConstantine ngonyaka ka-321. Icilongo lesihlanu nelesithupha, okuyishwa lokuqala nelesibili, limele izahlulelo zikaNkulunkulu ezimelene neRoma yobupapa emva kokuba nayo imise umthetho weSonto eMkhandlwini wase-Orleans ngonyaka ka-538. Ishwa lesithathu lobuSulumane lifika lapho umthetho weSonto usumisiwe e-United States. Khona-ke kuphakanyiswa ibhanela, futhi likhomba indima yobuprofethi yobuSulumane, ngokusekelwe endimeni yokuqala yobuSulumane.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”

Umyalezo omenyezelwa yisibhengezo ungasungulwa kuphela lapho lowo myalezo ubekwa ngaphakathi komongo ka-Alfa no-Omega. Emva kwalesi singeniso ku-Isaya isahluko samashumi amane, ukwethulwa kweBhayibheli okunamandla kakhulu nokucacile kakhulu kukaNkulunkulu njengo-Alfa no-Omega kubekwa obala ezahlukweni eziningana ezilandelanayo. Lezo zahluko ziyisethulo sika-Isaya seSambulo sikaJesu Kristu “uNkulunkulu amnika sona” uJesu, “ukuba abonise izinceku zakhe izinto okumelwe zenzeke masinyane; wasithumela wasibonakalisa ngengelosi yakhe encekwini yakhe uJohane,” owasibhala “encwadini, wa”thumela “emabandleni ayisikhombisa.”

We will consider the following chapters of Isaiah in the next article.

Sizobheka izahluko ezilandelayo zika-Isaya esihlokweni esilandelayo.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Ubusisiwe ofundayo, nalabo abezwa amazwi alesi siprofetho, balondoloze lokho okulotshwe kuso; ngokuba isikhathi sesiseduze. IsAmbulo 1:3.

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