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# The Revelation of Jesus Christ - Number Two

IsAmbulo sikaJesu Kristu - Inombolo Yesibili

Covenant Names

Amagama Esivumelwano

Author

Jeff Pippenger

Published

August 10, 2023

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I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.

Ngifake izinto eziningi ezihlokweni ezandulele ngomzamo wokubeka ekuqaleni amanye amaphuzu ayisisekelo okubhekisela kuwo. Manje sengizozama ukugxila kakhulu esihlokweni esibhekene nathi. Ngiyabonga ngokubekezela kwenu.

From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.

Kusukela ekuqaleni impela uNkulunkulu ubekade ezama ukwandisa ukuqonda kwethu kokuthi unguBani nokuthi uyini. Kulowo msebenzi usebenzise izindlela eziningana ukusiza abantu baqonde lokho okwembuliwe ngaye, futhi enye yalezo zindlela ukusebenzisa kwakhe “amagama,” kokubili amagama amaningi anikezwe uNkulunkulu emiBhalweni, kanye namagama anikezwe nabameleli baKhe abakhethiweyo. Ukhetha abameleli bobubi nabokuhle.

He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.

Uphinde wasebenzisa izinguquko zezikhathi zokuphathwa kwesivumelwano zabantu Bakhe abakhethiweyo besivumelwano ukuze akhulise ukuqondwa kwesimilo saKhe kancane kancane emlandweni wonke. Ngakho-ke, imilando yezinguquko zezikhathi zokuphathwa kwesivumelwano, ngezindlela ezihlukahlukene, nayo ikhuluma ngokukhuliswa kweqiniso lesimilo nesimo saKhe.

If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.

Uma sisondela esahlukweni sokuqala seSambulo njengesesingeniso nesihluthulelo sezizahluko ezilandelayo, sithola amaqiniso athile esahlukweni sokuqala anomthelela kuyo yonke incwadi. Elinye lalawo maqiniso lihlobene nokuthi uJesu Kristu ungubani, hhayi nje kuphela ukuthi ungu-Alfa no-Omega. Uma iqiniso libekwa obala esahlukweni sokuqala seSambulo, impela liyiqiniso lamanje elivivinyayo lesizukulwane sokugcina, leso sizukulwane sokugcina siyiso “isizukulwane esikhethiweyo” esikhonjiswe nguPetru.

One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.

Esinye sezici zesimilo sikaKristu ebesilokhu sisihlola ngukuthi uKristu ukhomba isiphetho kusukela ekuqaleni. Isikhathi lapho uKristu aqinisa khona isivumelwano nabaningi isonto elilodwa simele uguquko lwesimiso sezikhathi zesivumelwano olusuka kwa-Israyeli ongokoqobo luye kwa-Israyeli womoya. Uguquko lwezinhlelo zezikhathi olukhonjwe emiBhalweni, konke olukhuluma ngokwanda kolwazi mayelana nesimilo nobukhona bukaKristu, kwakungo-Abrama, u-Isaka, uJakobe, uJosefa, uMose, uKristu, uWilliam Miller, kanye nabayizinkulungwane eziyikhulu namashumi amane nane. Kukhona omunye umugqa woguquko lwezinhlelo zezikhathi obekwe phezu kwalowo mugqa, okhomba izikhathi eziyisikhombisa zebandla likaNkulunkulu ezimelelwa ngamabandla ayisikhombisa esAmbulo sesibili nesesithathu, kodwa lokho asikakuthinti okwamanje. Kwaba khona uguquko lwesimiso sezikhathi ngo-Adamu no-Eva olumelelwa yisikhathi sangaphambi kokuwa kwabo nesangemva kokuwa kwabo, futhi kambe kwaba khona uguquko lwezinhlelo zezikhathi olusuka ngaphambi kukazamcolo luye emva kukazamcolo ngesikhathi sikaNowa. Yonke le migqa inegalelo ekukhanyeni esibhekene nakho, kodwa okwamanje sigxile kubantu abakhethiweyo.

When Christ began His ministry at the beginning of the covenant week He was baptized.

Lapho uKristu eqala inkonzo yaKhe ekuqaleni kwesonto lesivumelwano, wabhapathizwa.

> And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.

> UJesu, esebhapathiziwe, wakhuphuka masinyane ephuma emanzini; bheka, amazulu amvuleka, wabona uMoya kaNkulunkulu ehla njengejuba, wehla phezu kwakhe; bheka, izwi livela ezulwini, lithi: Lo uyiNdodana yami ethandekayo, engithokozile ngayo. Mathewu 3:16, 17.

The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.

Amazwi okuqala kanye kaNkulunkulu, ngesikhathi uJesu ephuma emanzini, ngaleyo ndlela eqala isonto lesivumelwano, kwaba isimemezelo sikaYise sokuthi uJesu wayeyiNdodana kaNkulunkulu. Uma siqonda “umthetho wokukhulunywa kokuqala,” lelo qiniso linamandla amakhulu. Uma singaliqondi, akunjalo kakhulu.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.

> Ekuqaleni uNkulunkulu wadala izulu nomhlaba. Umhlaba wawuyize ungenasimo, ubumnyama babuphezu kobuso botwa; noMoya kaNkulunkulu wawunyakazela phezu kobuso bamanzi. Genesise 1:1, 2.

As in Genesis, the anointing ceremony has three persons of the godhead identified.

NjengaseGenesisi, emcimbini wokugcoba kukhonjwa abantu abathathu bobuNkulunkulu.

The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.

Iqiniso lokuthi uJesu wayeyiNdodana kaNkulunkulu, iNdodana kaDavide, neNdodana yoMuntu laqhubeka livusa intukuthelo phakathi kwababhali nabaFarisi eminyakeni emithathu nengxenye eyalandela. UJesu ngokwesiprofetho washintsha esuka kuJesu waba nguJesu Kristu ngesikhathi sokubhapathizwa Kwakhe. Lapho uJesu ebhapathizwa, waba “nguKristu,” okusho ukuthi “ogcotshiwe” futhi yilona igama elithi “Mesiya” ngesiHeberu. Futhi kambe, amaHeberu ayelindele uMesiya, futhi ayazi ukuthi wayeyoba yiNdodana kaDavide. Lapho “egcotshwa” ukuba aqale leyo minyaka emithathu nengxenye engcwele kakhulu emlandweni womhlaba, wabona uMoya oNgcwele ehla futhi wezwa uYise ekhuluma.

It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.

Kwakuwumkhosi wokugcoba ojule kakhulu lapho umlayezo owamenyezelwa ngaye nangomsebenzi wakhe wawuwukuthi, “WayeyiNdodana kaNkulunkulu”. Okwethusa kakhulu amaJuda kwakungesikho nje kuphela ukuthi wayeyiNdodana kaNkulunkulu, kodwa ukuthi wathi, njengeNdodana kaNkulunkulu — empeleni wayenguNkulunkulu. AmaJuda ayengenakukwamukela lokho ayekuqonda njengokusho okuhlambalazayo okunjalo! Inkinga yamaJuda iyinkinga ka-Abrahama—ngokuba u-Abrahama wayenguyise wamaJuda, uyise wesivumelwano futhi futhi eyisibonakaliso sokukholwa okwakudingeka ukuze kugcinwe imibandela yesivumelwano.

Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.

Umfanekiso ka-Abrahama wokholo oludingekayo ukuze umuntu angene ebudlelwaneni besivumelwano noNkulunkulu udinga ukuthi ukholo lwakho luvivinywe. Isivivinyo sika-Abrahama, esasizoveza ukuthi ukholo lwakhe lwaluyiqiniso noma lwaluwukuzithembisa okuyize, sasisekelwe ekubonakaliseni ukuthi wayezolandela yini izwi likaNkulunkulu—ngisho noma lalibonakala liphikisana nezwi likaNkulunkulu langaphambili. U-Abrahama wayazi ukuthi umhlatshelo womuntu wawuwukubulala nokuthi wawumelela imikhuba yokukhonza izithombe yezizwe ezikhonza izithombe ayehlala phakathi kwazo ngaleso sikhathi. Ababhali nabaFarisi babazi emlandweni wesivumelwano sabo sokuqala ukuthi uNkulunkulu wayenguNkulunkulu oyedwa kuphela, futhi babazi futhi ukuthi uJesu wayezisho ukuthi unguNkulunkulu wesibili. Babebhekene nesivivinyo sabo sokugcina.

> Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.

> Yizwa, Israyeli: uJehova uNkulunkulu wethu unguJehova oyedwa. Duteronomi 6:4.

In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?

Emlandweni lapho uMose aloba khona ivesi elandulelayo, uNkulunkulu wayesemtshelile kakade uMose ukuthi kusukela kuleso sikhathi wayezokwaziwa njengoJehova. Wayengeke esaba nguNkosi uNkulunkulu uSomandla kuphela, kodwa kusukela kuleso sikhathi kuya phambili wayezokwaziwa njengoJehova. Kulowo kanye umlando lapho eqhubeka khona ekhulisa ukuqondwa kwesimilo saKhe njengoba simelwe ngamagama aKhe, futhi wayebuye azise u-Israyeli wasendulo ngokuqinileyo ukuthi uNkulunkulu munye. Kwakumelwe amaJuda osuku lukaKristu acabange ukuthini?

Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.

Ngokuhamba kwesikhathi enkonzweni yaKhe, lapho isifinyelele esicongweni sokungena kokunqoba eJerusalema, amaJuda aphinda futhi amangala kakhulu ngokuthi uJesu uyavumela abantwana ukuba bahlabelele izindumiso zaKhe.

> And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.

> Izixuku ezazihamba phambi, nalezo ezazilandela, zamemeza, zithi: Hosana eNdodaneni kaDavide; Ubusisiwe lowo ozayo egameni leNkosi; Hosana kweliphezulu. Mathewu 21:9.

The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.

Amazwi engoma eyahlanyisa abaFarisi kwakuyingxenye eyayikhomba uJesu njengeNdodana kaDavide, futhi futhi ikhomba ukuthi iNdodana kaDavide kwakuyigama leNkosi. Ekuqaleni kwenkonzo yaKhe, ekungeneni kokunqoba, futhi-ke nasesiphambanweni, impikiswano yayihlanganisa ukuphithizela mayelana negama likaJesu.

> Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.

> Ngakho abapristi abakhulu bamaJuda bathi kuPilatu: “Ungalobi ukuthi, ‘iNkosi yamaJuda’; kodwa ukuthi yena wathi, ‘NgiyiNkosi yamaJuda.’ ” Johane 19:21.

Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.

Impela, bekuyobe kulungile ngokuyisisekelo ukuba uPilatu ashintshe umbhalo uthi, “Mina nginguye, iNkosi yamaJuda,” ngokuba “Nginguye” kwakuyigama uJesu azibeka ngalo Yena uqobo ngokuphindaphindiwe. Impela, ukusebenzisa lowo mqondo onamaphutha ukuze kuguqulwe iZwi likaNkulunkulu, ikakhulukazi lapho kuyindaba yesiphambano, kuyinto abantu abangasoze bayenze, akunjalo? UJesu wayeyi “Nkosi yamaJuda,” kodwa wayephinde abe ngu “Nginguye,” ngakho isitatimende esithi “Mina nginguye, iNkosi yamaJuda” sinembile ngomqondo othile, kodwa lokhu akusilo iphuzu.

From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?

Kusukela ekuqaleni, naphakathi konke, kuze kube sekupheleni kweminyaka emithathu nengxenye, igama laKhe laba yindawo yokuphithizela. Kukhona izinto eziningi okufanele ziqondwe mayelana nomugqa wamagama esivumelwano, kodwa lapha ngifuna ukuveza ukuthi kwaba khona ukuzamazama ekupheleni kuka-Israyeli wasendulo ebandleni lamaJuda okwakuhlobene negama likaKristu. NjengeNdodana kaDavide, Wayenobufakazi obumfanele ukuba abe nguMesiya; njengeNdodana kaNkulunkulu, (ngomqondo wokuthi futhi enguNkulunkulu) nanjengeNdodana yoMuntu, uJesu wabeka isivivinyo esikhulu kakhulu kubantu abakhethiweyo. Lo muntu wayengasho kanjani ukuthi unguNkulunkulu futhi ngesikhathi esifanayo enguNdodana kaNkulunkulu, kuyilapho uMose ekuqaleni komlando wesivumelwano sabo wayekucacisile kakhulu ukuthi uNkulunkulu unguNkulunkulu oyedwa?

Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.

Nokho leyo kwakuyinjongo kaKristu yokuhamba phakathi kwabantu. UNkulunkulu wayekuYe ebuyisanisa abantu naYe uqobo, futhi wayekwenza lokhu ngokuvumela abantu ukuba babone uJesu, owafundisa ngokusobala nangokuqondile ukuthi uma nimbonile Yena—nimbone uYise. Lo mlando umele ukuphela kuka-Israyeli ongokoqobo njengabantu abakhethiweyo bakaNkulunkulu, futhi ekuqaleni kwakukhona impikiswano ephawulekayo mayelana nokuthi uNkulunkulu ungubani nokuthi uyini.

> And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.

> UFaro wayesethi: Ungubani uJehova ukuba ngilalele izwi lakhe, ngidedele u-Israyeli ahambe na? Angimazi uJehova, futhi angiyikumdedela u-Israyeli ahambe. Eksodusi 5:2.

Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.

UFaro akagcini nje ngokuveza uphawu lokudelela okungenabunkulunkulu okumelana nokwazi ngoNkulunkulu, kodwa futhi uveza nokuqonda kwamaGibhithe maqondana noNkulunkulu ka-Abrahama. Futhi kaningi iNkosi ithe izenzo zaYo ezimangalisayo eGibhithe zazenzelwa ukuba isintu sazi ukuthi inguBani. Umlando wokuqala kuka-Israyeli ongokoqobo njengabantu bakaNkulunkulu abakhethiweyo uyisifanekiso sokuphela.

In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!

Kuzo zombili lezi zindaba zomlando kukhona ukungaqondi ukuthi uNkulunkulu ungubani nokuthi uyini, okuhlobene namagama Akhe ahlukahlukene; kodwa okubaluleke kakhulu ekucabangeleni kwethu ukuthi umlando kaKristu ekupheleni kuka-Israyeli njengabantu abakhethiweyo uveza ukuthi isizathu esiyinhloko esabangela amaJuda akhubeka ekwamukeleni uMesiya wawo kwaba ukuthi ayazi ukuthi iZwi likaNkulunkulu ekuqaleni komlando wesivumelwano sawo laliqinisekisile ukuthi WayenguNkulunkulu oyedwa. Yeka inkinga!

> And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.

> Emva kwalokho ababe besasinesibindi sokumbuza lutho. Wayesethi kubo: Basho kanjani ukuthi uKristu uyindodana kaDavide na? Ngokuba uDavide uqobo uthi encwadini yamaHubo: INkosi yathi eNkosini yami: Hlala ngakwesokunene sami, ngize ngenze izitha zakho zibe yisenabelo sezinyawo zakho. Ngakho uDavide umbiza ngeNkosi; pho, ungaba kanjani-ke eyindodana yakhe na? Luka 20:40–44.

This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.

Lesi yisikhathi sokugcina semibuzo nezimpendulo samaJuda, ngoba emva kwalokho kuxoxisana, “ababange besaba ukumbuza nomunye umbuzo.” Wayesanda kuphendula umbuzo wokugcina wenkonzo Yakhe mayelana nendlu elahlekileyo (futhi kuhlala kukhona indlu elahlekileyo ekulandiseni okungokwesiprofetho), kwase kuthi-ke Ephakamisa indaba yegama Lakhe njengokuthi “iNdodana kaDavide,” ngakho-ke njengoMesiya. Kuyo yonke leyo minyaka emithathu nengxenye impikiswano ihlanganisa amagama Akhe ahlukahlukene, amele isimilo nemvelo Yakhe. Igama Lakhe liyakhulunywa ekuqaleni, ekubhapathizweni Kwakhe, bese kuthi ekugcineni ekuxoxisaneni Kwakhe kokugcina nendlu elahlekileyo ekungeneni kokunqoba naseziphambanweni, kanye nakwezinye izindima emaVangelini.

> “The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.

> “AbaFarisi base bebuthene noJesu ngesikhathi Ephendula umbuzo wombhali. Wase ephendukela kubo wababuza wathi: ‘Nicabangani ngoKristu? Uyindodana kabani na?’ Lo mbuzo wawuhloselwe ukuvivinya ukukholwa kwabo ngoMesiya,—ukubonisa ukuthi bambheka nje njengomuntu kuphela noma njengendodana kaNkulunkulu. Izwi elivumelanayo laphendula lathi, ‘INdodana kaDavide.’ Leli kwakuyibizo isiprofetho esasimnike lona uMesiya. Lapho uJesu embula ubuNkulunkulu Bakhe ngemisebenzi Yakhe enamandla, lapho ephilisa abagulayo futhi evusa abafileyo, abantu babebuza phakathi kwabo bethi, ‘Lo akayena yini iNdodana kaDavide?’ Owesifazane waseSirofenike, uBartimewu oyimpumputhe, kanye nabanye abaningi babememeza kuye becela usizo, bethi, ‘Ngihawukele, Nkosi, wena Ndodana kaDavide.’ Mathewu 15:22. Ngesikhathi engena eJerusalema egibele, wamukelwa ngokumemeza kwenjabulo, kuthiwa, ‘Hosana kuyo iNdodana kaDavide: Ubusisiwe Ozayo egameni leNkosi.’ Mathewu 21:9. Futhi ngalolo suku abantwana abancane ethempelini baphindaphinda leso sidumiso esijabulisayo. Kodwa abaningi ababebiza uJesu ngokuthi iNdodana kaDavide abazange babuqaphele ubuNkulunkulu Bakhe. Babengaqondi ukuthi iNdodana kaDavide yayiyiyo futhi iNdodana kaNkulunkulu.”

> “In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.

> “Ekuphenduleni amazwi okuthi uKristu wayeyiNdodana kaDavide, uJesu wathi, ‘Pho uDavide umbheka kanjani eMoyeni [uMoya Wokuphefumulela ovela kuNkulunkulu] ngokuthi uNkosi, ethi, INkosi yathi eNkosini yami: Hlala ngakwesokunene saMi, ngize ngibeke izitha zakho zibe yisenabelo sezinyawo zakho? Ngakho-ke uma uDavide embiza ngokuthi iNkosi, angaba kanjani indodana yakhe na? Kwakungekho muntu owakwazi ukumphendula ngelizwi, futhi kusukela ngalolo suku akubanga khona muntu owaphinde alinge ukumbuza eminye imibuzo.’” The Desire of Ages, 609.

His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.

Ukugcotshwa kwaKhe njengoMesiya kanye nokuxhumana kwaKhe kokugcina nalabo ayeze ukubasindisa kwakumayelana nobuNkulunkulu baKhe, uphawu lwezifaniso lwamagama aKhe, futhi-ke nangesimiso sokukhulunywa kokuqala. UJesu uphetha umsebenzi waKhe oqondile kumaJuda ngokusebenzisa umlando kaDavide ongokoqobo ukuze afundise ngoDavide ongowomoya. Kungani uDavide wayeyophawula ngesikhathi iNkosi itshela iNkosi ukuba ihlale esihlalweni sobukhosi kanye naYo? Ngoba inkosi uDavide ekuqaleni imele iNkosi uDavide engowomoya ekugcineni. Indlela okuwukuphela kwayo yokuqonda kahle amazwi okugcina kaJesu endlini elahlekileyo kwakuwukukwazi ukusebenzisa isimiso sokukhulunywa kokuqala, okungenakwenziwa uma ungayazi leyo mithetho.

His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…

Isitatimende sakhe sokugcina endlini elahlekileyo sasidinga ukuqondwa komthetho wokukhankanywa kokuqala ukuze siqondwe. UJesu wasebenzisa uDavide nendodana kaDavide ukwethula iqiniso endlini elahlekileyo esitatimendeni sakhe sokugcina. Phela, babeyindlu kaDavide. Ngakho-ke uJesu wathatha uyise (uDavide) wamqondisa eNdodaneni (iNdodana kaDavide), futhi wathatha nendodana (kaDavide) wayiqondisa kuyise (uDavide). Waphendulela uYise emntwaneni njengoba umlayezo ka-Eliya waprofethwa ukuba wenze “ezinsukwini zokugcina.” Lowo kwakungumlayezo wakhe wokugcina ku-Israyeli wasendulo ongokoqobo, futhi wawungumlayezo ka-Eliya, ngoba wawusekelwe emthethweni wokukhankanywa kokuqala. Ngakho-ke umthetho wokukhankanywa kokuqala uqinisekisa futhi umlayezo kaJesu njengomlayezo ka-Eliya osekelwe kulowo mthetho uqobo. Umthetho wokukhankanywa kokuqala ufuna ukuthi uma umlayezo ka-Eliya kaJohane uMbhapathizi wawungowokuqala emlayezweni wokugcina wesixwayiso endlini elahlekileyo yakwa-Israyeli, khona-ke umlayezo wokugcina abawuphiwayo nawo wawuyoba ngumlayezo ka-Eliya. Futhi kwaba njalo…

All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.

Sekushiwo konke lokhu, manje sengizokhipha iphuzu kukho konke lokhu elisekelwe emthethweni wokukhulunywa kokuqala—u-Alfa no-Omega. Kwaba khona impikiswano mayelana nokuqonda ukuthi uNkulunkulu ungubani nokuthi uyini ekuqaleni kuka-Israyeli wasendulo, eyayifanekisela yona leyo mpikiswano efanayo ekugcineni kuka-Israyeli wasendulo. Ekugcineni kuka-Israyeli wasendulo, umsebenzi kaKristu wawuhlanganisa ukufundisa indlu yakwa-Israyeli elahlekile ukuthi uNkulunkulu ungubani nokuthi uyini. Emlandweni wokuphela kwaba khona ukumelana noKristu okwakusekelwe eqinisweni lokuqala elamiswa ekuqaleni. U-Israyeli wesimanje ongokomoya uyakuba nezimpawu ezifanayo zesiprofetho emlandweni wabo.

At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.

Ekuqaleni kwe-Adventism, izazi-mlando ziyasazisa ukuthi amaMillerite ayakhiwe ngokuyinhloko yizinkolo ezimbili zobuKristu; iMethodist kanye neChristian Connection. Izinkolelo eziyinhloko zeMethodism zazisekelwe ekuphileni impilo efanele yobuKristu. Babenayo “indlela.” Inkolelo eyinhloko yeChristian Connection ingafingqwa njengokuphikisa imfundiso yobuKatolika yobuZiqu-zintathu.

As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?

Ngokokucwaninga kwami sekufinyelele, cishe bonke ubuholi bamaMillerite babebambelele kuleyo mfundiso ye-Christian Connection. Kukhona amagatsha amaningi e-Seventh-day Adventist Reform Movement (SDARM), asabambelele kulokho kuqonda kwasekuqaleni kwamaMillerite “kokungabuvumi ubuthathu bukaNkulunkulu,” futhi akukhuthaze. Inkinga enkulu (futhi engumthombo wamanje wokuphikisana) kulabo abagcina ukuqonda kwamaphayona iye yaba njalo futhi iyohlala injalo, ukuthi kufanele basabele kanjani ezindimeni eziningi nezihlukahlukene lapho uSister White ephikisa khona ngokuqondile isikhundla semfundiso abasibambelelayo nabasikhuthazayo?

> “I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’

> “Ngiyalelwa ukuba ngithi, Imibono yalabo abafuna imibono yesayensi ephakeme ayifanele ukwethenjwa. Kwenziwa izethulo ezinjengalezi ezilandelayo: ‘UBaba unjengokukhanya okungabonakaliyo; iNdodana injengokukhanya okufakwe esimweni somzimba; uMoya ungukukhanya okusakazelwe yonke indawo.’ ‘UBaba unjengamazolo, umhwamuko ongabonakaliyo; iNdodana injengamazolo aqoqwe abe yisimo esihle; uMoya unjengamazolo awele esihlalweni sokuphila.’ Enye futhi incazelo ithi: ‘UBaba unjengomhwamuko ongabonakaliyo; iNdodana injengefu elisindayo elinombala womthofu; uMoya uyimvula ewile futhi esebenza ngamandla okuvuselela.’”

> “All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.

> “Zonke lezi zibonakaliso zemimoya azilutho nje. Aziphelele, azilona iqiniso. Ziyanciphisa futhi zehlise ubukhosi obungenakulinganiswa nanoma yisiphi isifaniso sasemhlabeni. UNkulunkulu akanakufaniswa nezinto izandla zaKhe ezizenzileyo. Lezi ziyizinto zomhlaba nje kuphela, ezihlupheka ngaphansi kwesiqalekiso sikaNkulunkulu ngenxa yezono zomuntu. UBaba akanakuchazwa ngezinto zomhlaba. UBaba ungukugcwala konke kobuNkulunkulu ngokomzimba, futhi akabonakali emehlweni abafayo.

> “The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> “INdodana ingukugcwala konke kobuNkulunkulu kubonakaliswe. IZwi likaNkulunkulu limemezela ukuthi ‘ingumfanekiso oqondileyo wobunjalo Bakhe.’ ‘Ngokuba uNkulunkulu walithanda izwe kangaka, waze wanikela ngeNdodana yakhe ezelwe yodwa, ukuze yilowo nalowo okholwa yiyo angabhubhi, kodwa abe nokuphila okuphakade.’ Lapha kuboniswa ubuntu bukaYise.

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.

> “UMduduzi uKristu athembisa ukumthumela emva kokukhuphukela kwakhe ezulwini, unguMoya kukho konke ukugcwala kobuNkulunkulu, ebonakalisa amandla omusa wobuNkulunkulu kubo bonke abamamukelayo nabakholwa kuKristu njengoMsindisi womuntu siqu. Kukhona abantu abathathu abaphilayo bobuthathu basezulwini; egameni lala mandla amathathu amakhulu—uYise, neNdodana, noMoya oNgcwele—labo abamukela uKristu ngokholo oluphilayo bayabhapathizwa, futhi la mandla ayakusebenzisana nezikhonzi zasezulwini ezilalelayo emizamweni yazo yokuphila impilo entsha kuKristu.” Special Testimonies, Series B, number 7, 62, 63.

The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.

Lesi siqephu sikhomba “imizwa yalabo” ababachaza uYise, neNdodana, noMoya ngezinto “zomhlaba.” Bese sithi, “UYise akanakuchazwa ngezinto zomhlaba.” Qaphelani amaphuzu amabili awenzayo, nakuba elilodwa lingase lizwakale njengokuphikisana. Ukhomba incazelo engamanga yoBunkulunkulu ekhomba onkulunkulu abathathu, uma uthanda. Kuyincazelo engamanga yoBunkulunkulu, kodwa akasho lutho ngeqiniso lokuthi le ncazelo engamanga yoBunkulunkulu nayo ayilungile ngenxa yokuthi inenani elingelona eliqondile lonkulunkulu eBunkulunkulwini.

Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.

Qaphelani futhi ukuthi uthi izinto zasemhlabeni azinakusetshenziswa ukuchaza uYise. Kuleso sitatimende uqobo, naye usebenzisa izinto zasemhlabeni. Ngabantu abanezingane, omama, obaba, o-anti, nabazala. Futhi uJesu uyasitshela ukuthi ezulwini, emhlabeni owenziwe musha, ngeke kusaba khona ukuganana, ngoba siyakuba njengezingelosi. Azikho izingelosi zesilisa nezesifazane. Amagama asetshenziswa ngabantu ukuchaza ubudlelwano babo omunye nomunye asetshenziswe uNkulunkulu ukuze asifundise ngemvelo nesimilo saKhe, kodwa ngisho “nezinto zasemhlabeni” ugqozi oluzisebenzisile ukufundisa abantu ngesimilo nangemvelo kaNkulunkulu aziphelele.

We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.

Sitsheliwe ukuthi, “Kukhona abantu abathathu abaphilayo bobuthathu basezulwini” … “uYise, iNdodana, noMoya oNgcwele.” Kuyisinengiso ukunamathisela imizwa yomoya yabakholelwa emimoyeni yasemhlabeni kulaba bantu abathathu, kodwa akusiso isinengiso ukunamathisela “igama lalawa mandla amathathu amakhulu” encazelweni yeBhayibheli yoBunkulunkulu.

The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.

Umprofethikazi uthi “igama” lamandla amathathu amakhulu akha ubuNkulunkulu linguYise, iNdodana noMoya oNgcwele. Njengakulo lonke iqiniso leBhayibheli, lapho lihlanganiswa umugqa phezu komugqa, ubufakazi obuphelele kumelwe buqukathe zonke izimpawu zendlela ezambululiwe. Ubufakazi babaprofethi kumelwe buhlanganiswe. UDaniyeli unikeza uKristu igama elithi Palmoni (phakathi kwamanye amagama, kodwa lokhu kuyisibonelo nje). UJohane umbiza ngokuthi u-Alfa no-Omega, kanti uMose umbiza ngokuthi uJehova. Ngokuka-Ellen White igama lakhe linguYise, iNdodana noMoya oNgcwele.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “USathane u... uhlala ephoqelela okungamanga—ukuze ahole abantu basuke eqinisweni. Ukukhohlisa kokugcina kakhulu kukaSathane kuyoba ukwenza ubufakazi boMoya kaNkulunkulu bungabi namandla. ‘Lapho kungekho khona umbono, abantu bayabhubha’ (IzAga 29:18). USathane uyosebenza ngobuqili obukhulu, ngezindlela ezehlukene nangamathuluzi ahlukene, ukuze aphazamise ukwethenjwa kwabantu bakaNkulunkulu abasele ebufakazini beqiniso.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Kuyovuswa inzondo emelene noBufakazi eyoba ngekaSathane. Imisebenzi kaSathane iyoba ngeyokuphazamisa ukholo lwamabandla kubo, ngenxa yalesi sizathu: uSathane akanakuba nendlela ecace kangaka yokungenisa izinkohliso zakhe nokubopha imiphefumulo ezinkohlisweni zakhe uma izixwayiso nokusola nezeluleko zikaMoya kaNkulunkulu zilalelwa.” Selected Messages, incwadi 1, 48.

A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.

Iphuzu elisheshayo elivela kulesi siqephu. UJohane uxoshiwe waya ePhatmose ngenxa yeZwi likaNkulunkulu nobufakazi bukaJesu. Kukhona izethameli ezimbili eziqondiwe zesigijimi sengelosi yesithathu: labo abangaphandle kobu-Adventist nalabo abangaphakathi kobu-Adventist. UJohane umelela umAdventist ongagcini nje ngokushushiswa yizwe ngenxa yokulalela kwakhe iBhayibheli, kodwa futhi ushushiswa ngenxa yokulalela kwakhe imibhalo yoMoya Wesiprofetho. Ukushushiswa okuqondiswe kuMoya Wesiprofetho kuvela ngaphakathi, hhayi ngaphandle.

At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.

Ekuqaleni kuka-Israyeli wasendulo, emva kweminyaka engamakhulu amane eGibhithe, labo ababemiselwe ukuba babe ngabantu besivumelwano abakhethiweyo babengasagcini iSabatha. Babengayazi isimilo noma imvelo kaKristu. Babambelela ekungaqondini kahle ngoNkulunkulu ababekufundiswe besekuthunjweni. Izinhlupho eziyishumi; ukukhululwa oLwandle oluBomvu; imana yasezulwini; itabernakele nakho konke okwakukulo; imikhosi engcwele; igceke, iNdawo Engcwele neNdawo eNgcwele kakhulu; umthetho kaNkulunkulu; iDwala elalilandela bona; amanzi aphuma eDwaleni elalilandela bona, ngisho nenyoka esigxotsheni, konke kwakuhloselwe ukwandisa ulwazi ngoNkulunkulu kubantu Bakhe abakhethiweyo. Kwakuyimfundo eqhubekela phambili. Leyo mfundo eqhubekela phambili yaqhubeka kwaze kwaba yilapho ababhali “bengasabe besambuza lutho” khona, wayese ekhomba yona kanye indaba yokugcina ababeyoba nayo engxoxweni evulekile naYe, futhi yayiphathelene negama likaDavide nokuthi uKristu ungubani nokuthi uyini.

At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.

Ekuqaleni kuka-Israyeli womoya wanamuhla, emva kweminyaka eyi-1260 eseBhabhiloni lomoya, labo okwakufanele babe ngabantu besivumelwano abakhethiweyo babengasawugcini uSabatha. Babengawazi umlingiswa noma imvelo kaKristu. Babambelela emibonweni engalungile ngoNkulunkulu ababeyifundiswe futhi beyifundisa ngesikhathi besekuthunjweni. Umlando wobu-Adventist, nazo zonke izimpawu zawo zendlela, ukuhlubuka, ukuyekethisa kanye nemizabalazo yangaphakathi, wafinyelela esigabeni ngeminyaka yawo-1880 lapho kushicilelwa khona Incwadi ethi The Desire of Ages. Kuleyo ncwadi, ekhasini 671, kugcinwe ukuqonda ngoBunkulunkulu obase bukhule badlula kakhulu ukuqonda okwavela ekhulwini leshumi nesishiyagalombili.

Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).

U-Israyeli wasendulo waba nempikiswano ekupheleni kwawo eyadalwa ukuqonda okulinganiselwe ngoBunkulunkulu, okwakusekelwe ekuqondeni okwavela emlandweni wokuqala wawo. Ubufakazi bukaJesu buthi, noma ngabe uYise, iNdodana, noma uMoya oNgcwele, bonke “bayikugcwala kobuNkulunkulu ngokomzimba” (Kolose 2:9). Ubufakazi beBhayibheli buthi, “Yizwa, Israyeli: uJehova uNkulunkulu wethu unguJehova oyedwa” (Duteronomi 6:4).

Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.

U-Israyeli wanamuhla ubambelele ezinhlobonhlobo zemibono ngoBunkulunkulu, futhi munye kuphela olungile. Ekupheleni kuka-Israyeli wanamuhla uNkulunkulu uzophetha umsebenzi wokwembula isimilo saKhe ngale ndlela ngenkathi isikhathi somusa sisahleli. Yilokho Akwenzela amaJuda, futhi Akaguquki neze. Kuqinisekile ukuthi sizoqhubeka sikhula ekuqondeni kwethu imvelo nesimilo sikaNkulunkulu kulo lonke iphakade, kodwa kube khona umugqa weqiniso onenjongo engokwesiprofetho obonisa imizamo kaNkulunkulu yokufundisa abantu baKhe ngaYe uqobo, futhi lowo mlando uyingxenye yemfundo afuna ukuyifundisa manje, futhi ulwazi olutholakala ezwini lesiprofetho mayelana naleyo nqubo yemfundo lukhomba ukuphela kwengxoxo okuhambisana nokuvalwa kwesikhathi somusa.

> “Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.

> “UKristu uyiNdodana kaNkulunkulu eyayikhona ngaphambi kwakho konke, ezikhona ngokwayo…. Lapho ekhuluma ngokuba khona kwakhe ngaphambi kwakho konke, uKristu ubuyisela ingqondo emuva ezikhathini ezingaziwa ukuqala kwazo. Usiqinisekisa ukuthi akukaze kube khona isikhathi lapho Wayengekho ebudlelwaneni obuseduze noNkulunkulu ongunaphakade. Lowo amaJuda ayelalele izwi lakhe ngaleso sikhathi wayekade enoNkulunkulu, enjengomuntu okhuliswa kanye Naye.” Signs of the Times, August 29, 1900.

> “He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.

> “Wayelingana noNkulunkulu, engenamkhawulo futhi enguSomandla…. UnguNdodana yaphakade, ezikhona ngokwayo.

> “While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.

> “Nakuba iZwi likaNkulunkulu likhuluma ngobuntu bukaKristu ngesikhathi esemhlabeni, likhuluma futhi ngokucacile nangokunqumayo maqondana nokuba khona Kwakhe ngaphambi kokuba abe semhlabeni. IZwi lalikhona njengobuNkulunkulu, yebo njengeNdodana kaNkulunkulu yaphakade, lihlangene noYise, futhi limunye naye. Kusukela phakade WayenguMlamuleli wesivumelwano, lowo okwakuzakuthi kuye zonke izizwe zomhlaba, amaJuda nabeZizwe ngokunjalo, uma zimamukela, zibusiswe. ‘IZwi lalikuNkulunkulu, futhi iZwi lalinguNkulunkulu.’ Ngaphambi kokuba kudalwe abantu noma izingelosi, iZwi lalikuNkulunkulu, futhi lalinguNkulunkulu.” Review and Herald, April 5, 1906.

In the passage she quotes from John’s very first words.

Kulesi siqephu ucaphuna emazwini okuqala kanye kaJohane.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Ekuqaleni wayekhona uLizwi, noLizwi wayekuNkulunkulu, futhi uLizwi wayenguNkulunkulu. Yena lowo wayekhona ekuqaleni enoNkulunkulu. Konke kwenziwa ngaye; ngaphandle kwakhe akwenzekanga lutho olwenziweyo. Johane 1:1–3.

In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.

Ekuqaleni kwakukhona okungenani oNkulunkulu ababili, ngoba uJohane usanda kuthi, “IZwi lalinguNkulunkulu, futhi lalinaye uNkulunkulu.” Evesini lokuqala likaGenesise igama lesiHebheru elithi “Elohim” lihunyushwa ngokuthi uNkulunkulu. Kaningi eZwini likaNkulunkulu elithi “Elohim” libekwa esakhiweni sohlelo lolimi esikhomba uNkulunkulu oyedwa, kodwa noma kunjalo liyibuningi. UJohane uyakususa ukucatshangelwa kokuthi “Elohim” kuleli vesi kungaba nguNkulunkulu oyedwa ngobufakazi bakhe besibili ngalesi sihloko. Ubufakazi bakhe bumisa ukuthi kukhona okungenani oNkulunkulu ababili.

More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.

Okukhathaza nakakhulu abaphikisa uZiqu-zintathu abathi bagcina uMoya Wesiprofetho yilokhu ukuthi ekuqaleni “uMoya kaNkulunkulu wawundizela phezu kobuso bamanzi.” Lo “Moya” owawundizela phezu kwamanzi ungabe wawunguYise noma iNdodana, noma wawungumuntu wesithathu wobuthathu basezulwini njengoba uDadewethu White ebhekisela kuye? Amavesi amathathu okuqala kaJohane evangelini lakhe alandelwa yilawa mazwi.

> In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.

> Kuye kwakukhona ukuphila; futhi ukuphila kwakuyikukhanya kwabantu. Futhi ukukhanya kukhanya ebumnyameni; kodwa ubumnyama abuzange bikuqonde. Johane 1:4, 5.

The reference to light and dark is in complete agreement with the beginning of Genesis which says.

Ukubhekisela ekukhanyeni nasebumnyameni kuvumelana ngokuphelele nesiqalo seGenesise esithi.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.

> UNkulunkulu wathi: Makube khona ukukhanya; kwaba khona ukukhanya. UNkulunkulu wakubona ukukhanya ukuthi kuhle; uNkulunkulu wehlukanisa ukukhanya nobumnyama. UGenesise 1:3, 4.

We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”

Sizobuyela maduze kulezi ziqephu ezimbili ezihambisanayo ezimayelana nokukhanya okuyisihloko endabeni yokudala elandela ngemva kwesingeniso sobuNkulunkulu. Ekuqaleni, iqiniso lokuqala elikhulunywa ngalo liyisimo noma imvelo yobunkulunkulu. Kodwa lesi siqephu asimi kuze kube isahluko sesibili ivesi lesithathu, lapho sithola khona ukuthi amagama amathathu okugcina endabeni yokudala aqala ngezinhlamvu ezintathu zesiHebheru ezihlangene zakha igama elihunyushwa ngokuthi “iqiniso.”

The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.

Ukuqala kwendaba yokudalwa kwethula ubuNkulunkulu, bese kuveza amandla okudala ezwi laKhe, kwase kuthi ekugcineni kuphethe lesi siqephu ngesiginesha yaphezulu emele iqiniso, umlayezo wengelosi yesithathu, negama likaNkulunkulu njengoba limelelwe ngu-Alfa no-Omega.

> And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.

> Ngosuku lwesikhombisa uNkulunkulu waqeda umsebenzi wakhe ayewenzile; waphumula ngosuku lwesikhombisa kuwo wonke umsebenzi wakhe ayewenzile. UNkulunkulu walubusisa usuku lwesikhombisa, walungcwelisa; ngokuba ngalo wayephumule kuwo wonke umsebenzi wakhe uNkulunkulu awudalayo futhi awenza. Genesise 2:2, 3.

The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.

Ukuphela kwamaqiniso okuqala afundiswa eZwini likaNkulunkulu kuyisiqongo salesi siqephu. Siphetha ngamazwi amathathu athi “Nkulunkulu,” “wadala,” kanye “wenza,” ngalokho kugcizelelwa ukuqala kwalesi siqephu, kodwa ngokubaluleke ngokufanayo kugcizelelwa neSabatha losuku lwesikhombisa. ISabatha, kambe, liwuphawu lwendalo nesibonakaliso phakathi kukaNkulunkulu nabantu baKhe abakhethiweyo. “Iqiniso” limelelwa yizinhlamvu ezintathu eziqala ngalinye lala mazwi amathathu okugcina endalo. Ubufakazi bugcizelela ukuthi iqiniso leSabatha libaluleke kangakanani futhi liqakatheke kangakanani, kodwa okujule ngokufanayo yilokhu ukuthi lezo zinhlamvu ezintathu zimelela futhi izinyathelo ezintathu zemiyalezo yengelosi yokuqala, eyesibili, neyesithathu. Kanjalo, esiqeshini sokuqala impela seBhayibheli iSabatha njengesibonakaliso samandla kaNkulunkulu okudala sibonakaliswa futhi njengodaba lokuvivinya ekupheleni kwesikhathi. Incwadi yokugcina eBhayibhelini inikeza ufakazi wesithathu wokuhambisana nobufakazi bukaJohane evangelini lakhe.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

> UJohane kuwo amabandla ayisikhombisa ase-Asia: Umusa mawube kini, nokuthula, kuvela kuye okhona, nowayekhona, nozayo; nakuMimoya eyisikhombisa ephambi kwesihlalo sakhe sobukhosi; nakuJesu Kristu, ongufakazi othembekileyo, izibulo kwabafileyo, nombusi wamakhosi omhlaba. Kuye owasithandayo, wasihlambulula ezonweni zethu ngegazi lakhe uqobo, Wasenza amakhosi nabapristi kuNkulunkulu noYise; makube kuye inkazimulo nombuso kuze kube phakade naphakade. Amen. Bhekani, uyeza ngamafu; futhi onke amehlo ayakumbona, kanye nalabo abamgwaza: futhi zonke izizwe zomhlaba ziyakulila ngenxa yakhe. Yebo, Amen. Mina ngingu-Alfa no-Omega, isiqalo nesiphetho, kusho iNkosi, ekhona, neyayingekhona, nozayo, uSomandla.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.

> Mina Johane, engingumfowenu nami, nohlanganyela nani ekuhluphekeni, nasebukhosini, nasekubekezeleni kukaJesu Kristu, ngangisesiqhingini esibizwa ngokuthi iPhatmose ngenxa yezwi likaNkulunkulu nangenxa yobufakazi bukaJesu Kristu. Ngaba semoyeni ngosuku lweNkosi, ngezwa emva kwami izwi elikhulu, linjengelecilongo, lithi: Mina ngingu-Alfa no-Omega, owokuqala nowokugcina; futhi: Lokho okubonayo, kulobe encwadini, ukuthumele kuwo amabandla ayisikhombisa ase-Asiya; e-Efesu, naseSmirna, nasePergamu, naseThiyathira, naseSardisi, naseFiladelfiya, naseLawodikeya. IsAmbulo 1:4–11.

The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.

Amavesi amathathu okuqala esahluko sokuqala seSambulo akhomba umlayezo wokuxwayisa wokugcina nokuthi lowo mlayezo ulethwa kanjani usuka kuNkulunkulu uye esintwini. Aphinde asho ukuthi yiSambulo sikaJesu Kristu, ngaleyo ndlela ephawula umehluko phakathi kwencwadi yeSambulo nencwadi kaDaniyeli. Enye iyisiprofetho, enye iyisambulo.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Encwadini yeSambulo zonke izincwadi zeBhayibheli zihlangana futhi ziphethelapho. Nansi ingxenye ephelelisa incwadi kaDaniyeli. Enye iyisiprofetho; enye iyisambulo. Incwadi eyayivalwe ngophawu akusiyo iSambulo, kodwa yileyo ngxenye yesiprofetho sikaDaniyeli ephathelene nezinsuku zokugcina. Ingelosi yayala yathi, ‘Kepha wena, Daniyeli, vala la mazwi, unamathisele uphawu encwadini, kuze kube yisikhathi sokuphela.’ Daniyeli 12:4.” Izenzo ZabaPhostoli, 585.

In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”

Encwadini yeSambulo kunemigqa yesiprofetho okufanele iqashelwe futhi ihlanganiswe umugqa phezu komugqa. Yonke leyo migqa yesiprofetho iphelela encwadini yeSambulo, kodwa incwadi eyayivalwe ngophawu kwakungeyona incwadi yeSambulo, futhi kwakungeyona nje kuphela incwadi kaDaniyeli eyayivalwe, kodwa okwavalwa encwadini kaDaniyeli kwakuyileyo “ngxenye yesiprofetho sikaDaniyeli ephathelene nezinsuku zokugcina.”

The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.

“Izinsuku zokugcina” zingaqondwa ngomqondo ojwayelekile, kodwa ukuziqonda njengamazwi aphefumulelwe, (okuyilokho eziyikho) kudinga ukuba siphinde sihlole ukuthi inkulumo ethi “izinsuku zokugcina” inaso yini isibonakaliso esiprofethikhi esihambisana nayo. “Izinsuku zokugcina” ziyisikhathi esithile somlando wesiprofetho esinobuningi bemigqa esisekelayo. Ngethemba ukuthi ngizowubeka lowo mlando ngokucacile esikhathini esiseduze. Ngokuqondile lowo ngumlando osukela ku-1798 kuze kube ukuvalwa komusa. Enye indlela yokukuqaphela lokhu ukuthi enkonzweni yendlu engcwele engokoqobo kwakukhona usuku olulodwa lonyaka olwalumele ukwahlulela, futhi lolo kwakunguSuku Lokubuyisana. Lowo mkhosi ongokoqobo wawuyisibonelo salokho uDadewethu uWhite akubiza ngoSuku Lokubuyisana olungumfanekiselo ogcwalisekileyo. USuku Lokubuyisana lwesiprofetho noma olomoya lumelela “izinsuku zokugcina” zesikhathi somusa, lumelela inkathi yokwahlulela kokugcina.

The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.

Isiprofetho esikuDaniyeli esasivalwe uphawu sasinezingxenye ezimbili. Kwakukhona isiprofetho esihlobene nezinsuku zokugcina amaMillerite asiqaphela, esasimemezela ukuvulwa kokwahlulela. Leyo ngxenye kaDaniyeli imelwe ngombono womfula i-Ulai ezahlukweni zesishiyagalombili nesesishiyagalolunye. Esinye isiprofetho esasivalwe uphawu kuDaniyeli simemezela ukuvalwa kokwahlulela, nokuphela kwe-Adventism, nokuphela kwe-United States, nokuphela kwezwe. Lowo mbono wawumelwe umfula i-Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.

> “Ukukhanya uDaniyeli akwamukela kuNkulunkulu wanikwa ikakhulukazi ngenxa yalezi zinsuku zokugcina. Imibono ayibona osebeni lwe-Ulayi ne-Hidekeli, imifula emikhulu yaseShinari, manje isisemkhankasweni wokugcwaliseka, futhi zonke izenzakalo ezabikezelwa zizofezeka maduze.” Testimonies to Ministers, 112, 113.

The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”

Umbono wase-Ulai wavulwa uphawu ngonyaka ka-1798 futhi ukhuluma ngendlu engcwele kaNkulunkulu nangabantu baKhe. Umbono waseHidekeli wavulwa uphawu ngonyaka ka-1989 lapho, njengoba kuchazwe kuDaniyeli isahluko seshumi nanye, ivesi lamashumi amane, amazwe amele owayeyiSoviet Union ekhukhulwa ubupapa kanye ne-United States, futhi ukhuluma ngezitha zabantu bakaNkulunkulu. Le mibono emibili isebenza njengamabandla ayisikhombisa nezimpawu eziyisikhombisa encwadini yeSambulo. Omunye ungumlando wangaphakathi webandla, kanti omunye ungumlando wangaphandle webandla, futhi yomibili ihamba kuso sonke isikhathi futhi “ikakhulukazi ingeyalezi” “zinsuku zokugcina.”

But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.

Kodwa nakuba sitshelwa ukuthi incwadi yesAmbulo akuyona incwadi evaliwe, sibuye sitshelwe futhi ukuthi iyincwadi evaliwe.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “ISambulo yincwadi evaliwe, kodwa futhi iyincwadi evuliwe. Ilandisa ngezehlakalo ezimangalisayo ezizokwenzeka ezinsukwini zokugcina zomlando walo mhlaba. Izimfundiso zale ncwadi ziqondile, azisona ezemfihlakalo nezingenakuqondakala. Kuyo kuthathwa wona lowo mugqa wesiprofetho njengakuDaniyeli. Ezinye iziprofetho uNkulunkulu uziphindile, ngaleyo ndlela ebonisa ukuthi kufanele zinikwe ukubaluleka. INkosi ayiziphindi izinto ezingabalulekile kakhulu.” Manuscript Releases, umqulu 9, 8.

The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.

Incwadi yesAmbulo ayisavalekile, ngoba iziprofetho ezikuDaniyeli sezembuliwe, futhi yona kanye imigqa yeziprofetho esembuliwe kuDaniyeli iyona migqa efanayo etholakala kusAmbulo. Okwaqinisekiswa kwavalwa encwadini yesAmbulo kwakuyingxenye yesAmbulo ehlobene ngokukhethekile nabantu bakaNkulunkulu ezinsukwini “zokugcina.” Ngesikhathi uDade White ebhala lesi sitatimende, “imidumo eyisikhombisa” yayisavaliwe ngaleso sikhathi ayebhala ngaso, ngakho wabhala ukuthi “iyincwadi evaliwe.” Wabuye wathi incwadi kaDaniyeli “yayiyincwadi eyayivaliwe,” esebenzisa inkathi edlule. Kuyena yayisembuliwe ngo-1798.

What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.

Lokho okwakuvalwe ngokuphathelene nemidumo eyisikhombisa ngesikhathi sokuphila kwakhe kwakungeyona nje kuphela izehlakalo zesikhathi esizayo ezimelelwa yimidumo eyisikhombisa, kodwa ngokuyinhloko kwakungukuthi “imidumo eyisikhombisa” imelela ukuthi ukuqala kobu-Adventist kuhambisana nokuphela kobu-Adventist. “Imidumo eyisikhombisa” yembula umthetho wesiprofetho obaluleke kunayo yonke odingekayo ukuze kuqondwe iSambulo sikaJesu Kristu, ngesikhathi esifanayo yembula nesici semvelo nesimilo sikaNkulunkulu, sokuthi Yena uyisiqalo nesiphetho sazo zonke izinto. Isiprofetho sibonisa ukuthi kukhona ukuthuthuka okuhlosile kwamaqiniso axhumene nemvelo nesimilo sikaNkulunkulu.

Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.

UJesu, lapho emelwe “njengeNgonyama yesizwe sakwaJuda”, usuke efanekisa umsebenzi awufeza lapho embula iqiniso ngendlela ehamba kancane futhi ehlelekile kuwo wonke umlando. Uvala izwi lesiprofetho ngophawu, kuze kufike isikhathi lapho kufanele liqondwe khona. Uvala futhi avule iqiniso ngenjongo yokufundisa. NjengoPalmoni, uJesu unguMbali Omangalisayo Wezinombolo, iNkosi yesikhathi elawula uMlando waYo. Njengo-Alfa no-Omega, phakathi kwezinye izinto, uyiNkosi yolimi. NjengeNgonyama yesizwe sakwaJuda unguye olawula ukuthi iqiniso lembulwe nini kubantu.

In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.

Esambulweni sokuqala sencwadi yeSambulo, ngemva kwamavesi amathathu okuqala, ubuNkulunkulu bukhonjiswa njengabantu abathathu abahlukile.

> John to the seven churches which are in Asia: Grace be unto you, and peace,

> Johane kuwo amasonto ayisikhombisa ase-Asia: Umusa mawube kini, nokuthula,

> from him which is, and which was, and which is to come;

> kuvela kuye okhona, nowayekhona, nozakuza;

> and from the seven Spirits which are before his throne;

> nakuyoMimoya eyisikhombisa ephambi kwesihlalo sakhe sobukhosi;

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.

> nakuJesu Kristu, ongufakazi othembekileyo, nezibulo kwabafileyo, nombusi wamakhosi omhlaba. IsAmbulo 1:4, 5.

The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.

Isingeniso sencwadi yokugcina yeBhayibheli ngokusobala sithumela ukubingelela ebandleni likaNkulunkulu okukhomba uYise, uMoya neNdodana. Isiphetho seZwi likaNkulunkulu siphinda isiqalo, futhi ngokwenza kanjalo sigcizelela ukubaluleka kokuqonda okuyikho ngoBunkulunkulu. Lokhu sikwenza ngenxa yalabo abayoba ngabaseFiladelfiya futhi abayokwakha inkulungwane eyikhulu namashumi amane nane. Bangabantu besivumelwano bokugcina, abaye bafanekiswa kuyo yonke imigqa yomlando wesivumelwano. Labo fakazi, phakathi kwamanye amaqiniso, baqinisa ukuthi uNkulunkulu ubelokhu, kancane kancane, efuna ukwandisa ulwazi lwemvelo nesimilo saKhe kuwo wonke umlando wesiprofetho.

The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.

Uphawu olukhulu kunazo zonke eBhayibhelini lokuswela komuntu ulwazi ngoNkulunkulu kwakunguFaro, owayemele iGibhithe, uphawu lomhlaba wonke, ngalokho-ke lwesintu sonke. Lolo phawu lwendlela luqala inqubo ekuqaleni kuka-Israyeli ongokoqobo, lapho uNkulunkulu ayefuna ukwenza laziwe igama laKhe. Ekupheleni kuka-Israyeli ongokoqobo, impikiswano ngegama likaNkulunkulu yaphindwa. Ekupheleni kuka-Israyeli ongokoqobo uJesu wabeka uphawu ekusebenzelaneni kwakhe namaJuda ngokukhomba emlandweni kaDavide nangokusebenzisa “umthetho wokukhulunywa kokuqala” ukumela isitatimende sokugcina mayelana nobumpumputhe bamaJuda baseLawodikeya. Abakwazanga ukuqonda lokho ayekusho, ngoba babengawazi umthetho ka-Alpha no-Omega, futhi babengamazi no-Alpha no-Omega emi phambi kwabo.

At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.

Ekuqaleni kuka-Israyeli ongokomoya, impikiswano efanekiswe emlandweni kaMose iyalinganiswa. Njengoba ubu-Adventist budabule emlandweni “wezinsuku zokugcina,” kunikezwe amathuba amaningi okuqonda ngokwengeziwe ngo-Alpha no-Omega, njengoba kwakunjalo ku-Israyeli wasendulo. Kuzofika isikhathi lapho kungasekho mibuzo ezobuzwa ekupheleni kobu-Adventist, njengoba kwakunjalo ezinsukwini zikaKristu.

Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.

Sibuyela endimeni eseSambulweni isahluko sokuqala sibona ukuthi umusa nokuthula kuthunyelwa kuvela kuYena okhona, nowayekhona, nozayo, futhi nakuyo imiMoya eyisikhombisa, futhi nakuJesu. UbuNkulunkulu bumelwe njengoJesu, imiMoya eyisikhombisa, kanye noYena okhona, nowayekhona, nozayo, ngaleyo ndlela kusivumela ukuba sazi ukuthi nguYise onezimpawu ezimelelwa njengoYena okhona, nowayekhona, nozayo. Lezi zimpawu zimelela ubunjalo bukaNkulunkulu baphakade. Ubelokhu ekhona njalo, futhi evesini lesishiyagalombili nelesishiyagalolunye yona kanye leyo mfanelo yabelwa uJesu ngokusobala.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.

> Mina ngingu-Alfa no-Omega, isiqalo nesiphetho, kusho iNkosi, ekhona, neyayikhona, nezayo, uSomandla. Mina Johane, ongumfowenu futhi engumhlanganyeli nawe ekuhluphekeni, nasebukhosini, nasekubekezeleni kukaJesu Kristu, ngangisesiqhingini esibizwa ngokuthi iPhatmose ngenxa yezwi likaNkulunkulu nangenxa yobufakazi bukaJesu Kristu. NgangikuMoya ngosuku lweNkosi, ngezwa emva kwami izwi elikhulu, linjengelophondo, lithi: Mina ngingu-Alfa no-Omega, owokuqala nowokugcina; futhi, Lokho okubonayo, kulobe encwadini, ukuthumele kuwo amabandla ayisikhombisa ase-Asia; e-Efesu, naseSmirna, nasePergamo, naseThiyathira, naseSardesi, naseFiladelfiya, naseLawodikeya. IsAmbulo 1:8–11.

Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”

Labo abaneBhayibheli elibhala amazwi kaJesu ngombala obomvu bayazi ukuthi emavesini esishiyagalombili naseshumi nanye kukhuluma uJesu. Kulawo mavesi uJesu uveza ukuthi unaso isimo esifanayo saphakade nesikaYise lapho ezichaza ngokuthi “iNkosi, ekhona, eyayikhona, nezayo,” futhi uJesu wengeza ngokuthi ungu “uSomandla.”

The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.

Into yokuqala impela uJesu ayishoyo ekuqaleni kwencwadi yesAmbulo, incwadi ezichaza ukuthi iyisAmbulo sikaJesu Kristu, ukuthi ungu-Alfa no-Omega, nokuthi naye ungunaphakade njengoba noYise enjalo, nokuthi naye futhi unguNkulunkulu uSomandla. Izimfanelo zemvelo kaNkulunkulu zingamazwi okuqala impela encwadini yesAmbulo avela kuJesu. Lezo zimfanelo ziyizikhubekiso eziqondile kuma-Adventist asavikela isikhundla sokuqala sobuNkulunkulu. Bakholwa ukuthi kwake kwaba nesikhathi lapho uYise aveza khona iNdodana yaKhe.

The end of the book of Revelation agrees with the beginning of the book of Revelation.

Ukuphela kwencwadi yeSambulo kuyavumelana nokuqala kwencwadi yeSambulo.

The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.

Ukubuya Kwesibili kulandela incazelo yoBunkulunkulu. Esahlukweni samashumi amabili nambili sithola ukuthi ukuphela kwencwadi kuvumelana nesiqalo sencwadi, futhi ivesi leshumi nambili lihambisana nevesi lesikhombisa lesahluko sokuqala ngokubhekisela ekuBuyeni Kwesibili.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.

> Futhi, bhekani, ngiyeza masinyane; nomvuzo wami unami, ukuba nginike yilowo nalowo njengokuyoba ngumsebenzi wakhe. Mina ngingu-Alfa no-Omega, isiqalo nesiphetho, owokuqala nowokugcina. Babusisiwe abagcina imiyalo yakhe, ukuze babe nelungelo esihlahleni sokuphila, nokuthi bangene emzini ngamasango. Ngokuba ngaphandle kukhona izinja, nabathakathi, nabafebe, nababulali, nabakhonza izithombe, nabo bonke abathanda nabenza amanga. Mina Jesu ngithumile ingelosi yami ukuba ifakaze kini ngalezi zinto emabandleni. Mina ngiyimpande nenzalo kaDavide, inkanyezi ekhanyayo neyokusa. UMoya nomlobokazi bathi: Woza. Ozwayo makathi: Woza. Ovomayo makeze. Nothandayo makathabathe amanzi okuphila ngesihle. IsAmbulo 22:12–17.

After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.

Emva kokubhekisela ekuFikeni Kwesibili, uJesu, njengakuSambulo isahluko sokuqala, uzichaza njengo-Alfa no-Omega. Wabe esenezela umehluko phakathi kwalabo ababeyokuzwa nalabo ababengeke bakuzwe lokho uMoya akusho emabandleni. Ubhekisela enqubweni yokudluliswa komyalezo eboniswe emavesini okuqala kuya kwelesithathu esahlukweni sokuqala, ngokukhomba ukuthi wathumela uGabriyeli nomyalezo kuJohane.

Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.

Khona-ke ubuyela esitatimendeni sokugcina asenza kubaBhali nabaFarisi ekupheleni kuka-Israyeli wasendulo. Uhlanganisa ndawonye kokubili ukuphela kuka-Israyeli ongokoqobo nowokomoya, ngokuphendula encwadini yeSambulo kulabo abase “ezinsukwini zokugcina” lokho amaJuda “ezinsukwini zawo zokugcina” angazange akwazi ukukuqonda. Uthi Yena uyimpande (isiqalo) nenzalo (isiphetho) kaDavide. Indaba kaDavide neNkosi yakhe yayiyisitatimende sokugcina uJesu asenza kumaJuda aphikisanayo, futhi iyisibonakaliso esifuzisela isimemezelo sokugcina salabo abasezinsukwini zokugcina okuthi, ngokomlayezo ebandleni laseFiladelfiya, bazisho ukuthi bangamaJuda, kodwa bengesiwo.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.

> Bheka, ngiyakwenza labo besinagoge likaSathane, abathi bangamaJuda, kanti abayiwona, kodwa bayakhuluma amanga; bheka, ngiyakwenza ukuba beze bakhuleke phambi kwezinyawo zakho, futhi bazi ukuthi ngikuthandile. Ngokuba ugcine izwi lokubekezela kwami, nami ngiyakukulonda ehoreni lokulingwa, elizakuza phezu kwezwe lonke, ukuvivinya abahlezi emhlabeni. IsAmbulo 3:9, 10.

Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.

Labo abakhonza ezinyaweni zabangcwele bangama-Adventist aseLawodikeya asekhishiwe emlonyeni weNkosi.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> “Nicabanga ukuthi labo abakhonza phambi kwezinyawo zabangcwele, (IsAmbulo 3:9), ekugcineni bayakusindiswa. Lapha kumele ngehluke kuwe; ngokuba uNkulunkulu wangibonisa ukuthi leli qembu laliyilabo ababebiza ngokuthi bangama-Adventist, kodwa ababebuyile emuva, futhi ‘babezibethele bona uqobo iNdodana kaNkulunkulu futhi, beyibeka ehlweni lokuhlazeka obala.’ Futhi ‘ngehora lokulingwa,’ elisazofika, ukuze kubonakaliswe isimilo sangempela sawo wonke umuntu, bayokwazi ukuthi balahlekile phakade; futhi becindezelwe usizi olukhulu lomoya, bayokhothama ezinyaweni zabangcwele.” Word to the Little Flock, 12.

According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.

NgokweBhayibheli nangoMoya Wesiprofetho, labo abakhonza ezinyaweni zabangcwele bangamalungu esinagoge likaSathane. Bathi bangamaJuda, kodwa abanjalo. Ama-Adventist alungileyo kukhulunywa nawo ebandleni laseFiladelfiya. Abayizinkulungwane eziyikhulu namashumi amane nane bangabaseFiladelfiya, kanti amaJuda athi angawo, kodwa engewona—angabaseLawodikeya. Kunezigaba ezimbili zabantu abathembekileyo “ezinsukwini zokugcina,” abayizinkulungwane eziyikhulu namashumi amane nane nalabo abangabafel’ ukholo. Kukhona amabandla amabili kuphela kwawayisikhombisa angenakho nakuncane ukusolwa. Elinye yiFiladelfiya, elimelela labo abangasoze bafe, kanti elinye yiSmirna, elimelela abafel’ ukholo abathembekileyo. Abafel’ ukholo nalabo abangafi, iSmirna neFiladelfiya, yibo kuphela amabandla kwawayisikhombisa angenakho ukulahlwa okunamathiselwe esigijimini abasinikezwa. Nokho, womabili la mabandla kwakudingeka abhekane nalabo ababethi bangamaJuda, kodwa bengewona. Lokhu kunjalo, ngoba bonke bangamalungu ebandla elifanayo “ezinsukwini zokugcina” bebhekene nezimo ezifanayo, isigaba esisodwa esimiselwe ukufakaza ngegazi laso, esimelwe nguMose eNtabeni YokuGuqulwa Isimo, kanti esinye isigaba simelwe ngu-Eliya ongazange afe.

> And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.

> Bhalela ingelosi yebandla laseSmirna, uthi: Nakhu akushoyo oWokuqala noWokugcina, owafa, wabuye waphila: Ngiyayazi imisebenzi yakho, nosizi, nobumpofu, (kodwa ucebile,) futhi ngiyakwazi ukuhlambalazwa kwalabo abathi bangamaJuda, kanti abanjalo, kodwa bayisinagoge likaSathane. Ungesabi nakanye izinto ozakuhlupheka ngazo: bheka, uSathane uzakuphonsa abanye benu etilongweni, ukuze nilingwe; futhi niyakuba nosizi izinsuku eziyishumi: thembeka kuze kube sekufeni, khona ngizakunika umqhele wokuphila. IsAmbulo 2:8–10.

As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.

Njengoba uJesu echaza izimo ezibucayi zebandla laseSmirna, wenza ukuphawula okukodwa kuphela okuhle lapho ethi, “kepha wena ucebile,” ngaleyo ndlela ebahlukanisa namalungu esinagoge likaSathane angacebile. Labo abaseSambulweni abangama-Adventist futhi becabanga ukuthi bacebile, kanti abanjalo, bangamaJuda athi angamaJuda, kanti awanjalo—ngokuba bangama-Seventh-day Adventists baseLawodikeya.

In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”

Ekuqaleni kwencwadi yesAmbulo, ubuNkulunkulu buvezwa njengabantu abathathu, futhi ekugcineni kwencwadi yesAmbulo uJesu noMoya kukhulunywa ngabo ngokuqondile, kodwa hhayi uYise. Lokho akunandaba, ngoba umgomo womugqa phezu komugqa, ohlanganiswe nokuthi okokuqala kufanekisa okokugcina, ufuna ukuba uYise aqashelwe emavesini okugcina esAmbulo, ngokuba usevele waboniswa njengokuba ekhona lapho emavesini okuqala. Akwehlukile neze eVangelini likaJohane isahluko sokuqala, lapho uJohane engamvezi khona uMoya ngokuqondile, kodwa kuyaqondakala ukuthi uMoya ukhona lapho, ngoba uMoya wayekhona ngesikhathi sokuqala ngqa kubhalwa inkulumo ethi “ekuqaleni.” Ubufakazi bevangeli likaJohane esahlukweni sokuqala buqala ngawo kanye lowo musho othi “ekuqaleni.”

The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.

“Isiqalo” siyisibonakaliso esingokwesiprofetho futhi kufanele sihlolwe ngemithetho yesiprofetho, kuhlanganise nomugqa phezu komugqa. Isiqalo sikaMose siyisiqalo seVangeli likaJohane, siyisiqalo sencwadi yesAmbulo, futhi siphinde sibe yisiphetho sesAmbulo. Kuleyo migqa emine, kabili bonke abantu abathathu bobuthathu basezulwini bayakhonjiswa; emgqeni owodwa (iVangeli likaJohane) kungenzeka uMoya angabikho, kanti emgqeni wesine uBaba akabikho, kodwa lapho kuhlanganiswa ndawonye bonke abaNtu abathathu boBunkulunkulu bamelwe kuyo yonke leyo migqa emine.

Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.

UKristu weza ukuzokwazisa uBaba, noMoya oNgcwele weza ukuzokwazisa iNdodana. Bobathathu benza imihlatshelo yaphakade. UBaba walithanda izwe kangangokuba wanikela ngoJesu, noJesu walithanda izwe kangangokuba wavuma ukuzithwesa, kuze kube phakade, inyama yalabo ayebadalile. Luhlobo luni lokunikela olumelelwa yisenzo soMdali ekhetha ukuba abe yingxenye yendalo yaKhe? Umuntu wesithathu wobuNkulunkulu wazinikela yena uqobo, ngokuba wemukela isikhundla sokuhlala ngaphakathi kwesidalwa esibizwa ngesintu—kuwo wonke umphakade.

It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.

Kungenzeka ukuthi kungenxa yalesi sizathu ukuthi uMoya oNgcwele uhlotshaniswa ngokuphindaphindiwe nezimpawu zabantu bakaNkulunkulu. UnguMuntu wobuNkulunkulu omelwe ukuhlala kanye nesidalwa somuntu. Ngakho-ke, izimpawu zikaMoya oNgcwele emiBhalweni ngokuvamile zimelelwa uphawu olumele kokubili uMoya oNgcwele noma isintu. Ekuqaleni uMoya wahambahamba phezu kwamanzi.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> Wayesethi kimi: Amanzi owabonayo, lapho isifebe sihlezi khona, ayizizwe, nezixuku, nezizwe, nezilimi. IsAmbulo 17:15.

The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.

Okuwukuphela kwensimbi yasendlini engcwele eyakhiwa nguMose eyayinganalo uhlelo oluchazwe ngokukhethekile ukuba izisebenzi zilulandele kwakuyisibani sezibani eziyisikhombisa. Lesi sibani sezibani simelela ukuhlanganiswa kobuntu nobuNkulunkulu. Ngenxa yalokhu, umumo wesibani sezibani kwaba yiwo wodwa umcebo wendlu engcwele owashiyelwa abantu ukuba banikele kuwo. Izinti zezibani eziyisikhombisa uKristu ahamba phakathi kwazo zikhonjwa njengezimbandla eziyisikhombisa, nokho isibani sezibani sasondliwa ngamafutha, amele uMoya oNgcwele, futhi imicu yezibani eyayisekela ilangabi ukuze kukhanye yayenziwe ngezingubo zelineni elimhlophe elalisetshenzisiwe labapristi, emele ukulunga kukaKristu okukhanya njengokukhanya kwezwe. Abantu bakaNkulunkulu bangukukhanya kwezwe, kodwa lokho kukhanya kondliwa kuphela ngamafutha kaMoya oNgcwele. UMoya oNgcwele uvame ukuhlotshaniswa nabantu encazelweni yaKhe emiBhalweni.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Kwase kuphuma esihlalweni sobukhosi imibane nokuduma namazwi; futhi kwakukhona izibani eziyisikhombisa zomlilo zivutha phambi kwesihlalo sobukhosi, eziyimimoya eyisikhombisa kaNkulunkulu. IsAmbulo 4:5.

Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.

Izibani eziyisikhombisa lapha zikhonjwa njenge-“Mimoya eyisikhombisa kaNkulunkulu,” nokho sitshelwa ukuthi izinti zezibani eziyisikhombisa zingamabandla ayisikhombisa.

> The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.

> Imfihlakalo yezinkanyezi eziyisikhombisa owazibona esandleni sami sokunene, nezezinti zezibani zegolide eziyisikhombisa. Izinkanyezi eziyisikhombisa ziyizingelosi zamabandla ayisikhombisa; nezinti zezibani eziyisikhombisa owazibona zingamabandla ayisikhombisa. IsAmbulo 1:20.

The seven candlesticks are both the seven Spirits and they are God’s church.

Izinti zezibani eziyisikhombisa zingabo bobabili oMoya abayisikhombisa, futhi ziyibandla likaNkulunkulu.

> And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.

> Ngase ngibona, bheka, phakathi kwesihlalo sobukhosi naphakathi kwalezo zilwane ezine, naphakathi kwabadala, kwema iWundlu sengathi lihlatshiwe, linezimpondo eziyisikhombisa namehlo ayisikhombisa, okuyiMimoya eyisikhombisa kaNkulunkulu ethunyelwe emhlabeni wonke. IsAmbulo 5:6.

The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.

Izimpondo eziyisikhombisa namehlo ayisikhombisa futhi kunguMoya oNgcwele othunyelwa emhlabeni wonke, futhi lapho umKristu ebhapathizwa uthunyelwa emhlabeni wonke, ngokuba ubhapathizwe egameni likaYise neleNdodana nelikaMoya oNgcwele. Esibusisweni esimenyezelwa phezu kwabafel’ ukholo benhlekelele yomthetho weSonto, kanye nabo bonke abafa bekholweni kwa-Israyeli ongokomoya wanamuhla kusukela ngo-1844, nguMoya ohlinzeka amazwi endumiso emngcwabeni wabo lapho ethi, “Yebo,” “ukuze baphumule emisebenzini yabo,” ngokuba wayekhona phakathi kwemisebenzi yabo yonke indlela kwaze kwaba yilapho bebeka phansi ukuphila kwabo.

> And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.

> Ngase ngizwa izwi livela ezulwini lithi kimi: Bhala: Babhisiwe abafileyo abafela eNkosini kusukela manje kuqhubeke; Yebo, usho uMoya, ukuze baphumule emisebenzini yabo; futhi imisebenzi yabo iyabalandela. IsAmbulo 14:13.

When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.

Lapho sicabangela isiphetho nesiqalo sencwadi yeSambulo, isiqalo seBhayibheli nesiqalo sevangeli likaJohane, sithola ukuthi bonke abaNtu abathathu bobuNkulunkulu bamelwe khona, nakuba uYise ekhona lapho, ngokusekelwe ekusetshenzisweni komugqa phezu komugqa. INdodana ikhona lapho izichaza Yona uqobo njengo-Alfa no-Omega.

If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.

Uma siqaphela ukuthi ukuhlanganiswa kobuntu nobuNkulunkulu kuwukuhlanganiswa kukaMoya oNgcwele nesintu, khona-ke singaqonda ukuthi kungani izimpawu zikaMoya oNgcwele zihlanganiswe ndawonye nezimpawu zesintu. Sinalo lo mbono engqondweni, siphindela kulawo “ekuqaleni” amabili esivame ukuwakhuluma kaningi.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.

> Ekuqaleni uNkulunkulu wadala izulu nomhlaba. Umhlaba wawungenasimo, ungenalutho; ubumnyama babuphezu kobuso botwa. UMoya kaNkulunkulu wawunyakazela phezu kobuso bamanzi. UNkulunkulu wathi: Makube khona ukukhanya; kwaba khona ukukhanya. UNkulunkulu wabona ukukhanya, ukuthi kuhle; uNkulunkulu wasehlukanisa ukukhanya nobumnyama. UGenesise 1:1–4.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Ekuqaleni wayekhona uLizwi, noLizwi wayekuNkulunkulu, futhi uLizwi wayenguNkulunkulu. Yena lo wayekhona ekuqaleni ekuNkulunkulu. Zonke izinto zenziwa ngaye; futhi ngaphandle kwakhe akwenzekanga lutho olwenziweyo. Kuyena kwakukhona ukuphila; futhi ukuphila kwakuyikukhanya kwabantu. Futhi ukukhanya kukhanya ebumnyameni; kepha ubumnyama abukuqondanga. Johane 1:1–5.

Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.

Ngokusebenzisa laba bofakazi ababili bokuthi “ekuqaleni;” uNkulunkulu uLizwi, owenza zonke izinto, wanikela nangokuphila Kwakhe, ngokuba “kuYe kwakukhona ukuphila,” futhi ukuphila Kwakhe kwakuyikho “ukukhanya” kwabantu. “Ukukhanya” komuntu odaliweyo kungukulunga koMdali. Ukulunga koMdali kuyintambo yesibani emakhandleleni asendaweni engcwele.

> And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.

> Futhi wanikwa ukuba embathiswe ilineni elicwengekileyo, elihlanzekileyo nelimhlophe; ngokuba ilineni elicwengekileyo liyizenzo zokulunga zabangcwele. IsAmbulo 19:18.

The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.

Amafutha avutha intambo yesibani amele umsebenzi kaMoya oNgcwele empilweni yokholwayo. Ekuqaleni umhlaba wawusebumnyameni, kungekho ukukhanya. UJesu wayesebanikeza ukuphila kwakhe, ukuphila okwakukuye, ukuze kube khona ukukhanya kubantu.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.

> Bonke abayakhe emhlabeni bayakumkhulekela, labo amagama abo engalotshiwe encwadini yokuphila yeWundlu elahlatshwa kusukela ekusekelweni kwezwe. IsAmbulo 13:8.

When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.

Lapho uJesu ekhetha ukuba ngumhlatshelo wesintu, wanikela ngokuphila kwakhe ukuze abantu babe nokukhanya. Njengoba kunjalo kulezi zindima ezimbili, noma nini lapho ukwethulwa khona ukukhanya, lokho kukhanya kuveza izigaba ezimbili zabakhulekeli njengoba zimelelwa ukukhanya nobumnyama, abantwana bemini noma abantwana bobusuku.

> But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.

> Kepha nina, bazalwane, anisebumnyameni, ukuze lolo suku lunifikele njengesela. Nina nonke ningabantwana bokukhanya, ningabantwana bemini; thina kasisibo abasebusuku, futhi kasisibo abobumnyama. 1 Thesalonika 5:4, 5.

When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.

Lapho siqaphela ubudlelwane obuseduze baphakade uMoya oNgcwele anabo nabantwana bemini, singaqonda ukuthi kungani izimpawu zabo bobabili abantwana bakaNkulunkulu noMoya oNgcwele zihlobene kakhulu kangaka. Esiqeshini sokugcina seSambulo, sibona uJesu engu-Alpha no-Omega, sibona uYise ngokusetshenziswa komugqa phezu komugqa, futhi uMoya oNgcwele unikeza ukumelwa kwakhe kokugcina okungokomfanekiso ngaye uqobo, ngokuba amadoda angcwele asendulo akhuluma eqhutshwa uMoya oNgcwele. Isitatimende sakhe sokuqala ngaye uqobo kuGenesise simkhomba ehamba phezu kwamanzi, noma ehamba phezu kwesintu, futhi ukubhekisela kwakhe kokugcina kuye uqobo kunje.

> And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.

> UMoya nomlobokazi bathi: Woza. Owezwayo makathi: Woza. Okomileyo makeze. Noma ubani othandayo, makathathe amanzi okuphila ngesihle. IsAmbulo 22:17.

From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.

Kusukela ekuqaleni kuze kube sekugcineni uMoya oNgcwele uboniswa ehlangene nesintu, ngokuba abantwana bemini bamele inhlanganisela yobunkulunkulu nobuntu. UPawulu, njengokwenza kuka-Isaya, uveza ukuthi abantu bayizitsha, futhi izinti zezibani endaweni engcwele zazinezitsha lapho kwakubekwa khona intambo yesibani, futhi uwoyela wehla uye ezitsheni ukuze unikeze amandla adingekayo okubonakalisa ukukhanya okuyikulunga kukaKristu. Siyizitsha zikaMoya oNgcwele, uMuntu wesithathu wobuNkulunkulu, njengoba kuvezwa kusukela ekuqaleni kuze kube sekupheleni kweZwi likaNkulunkulu, futhi njengoba kuboniswa ngokucacile emibhalweni kaMoya Wesiprofetho.

In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.

Emyalezweni yengelosi yesibili eyagcwaliseka ekuqaleni kwe-Adventism nasekupheleni, kunemiyalezo emibili ehlukile; owodwa oweBandla nowodwa owezwe.

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