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

Incwadi kaDaniyeli - Ikhulu nesiThathu

Unlocking Prophecy: Understanding the Triple Application of Prophetic Frameworks

Ukuvula Isiprofetho: Ukuqonda Ukusetshenziswa Okuphindwe Kathathu Kwezinhlaka Zesiprofetho

Author

Jeff Pippenger

Published

February 29, 2024

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We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.

Besilokhu sicubungula ukusetshenziswa kathathu kwesiprofetho. Lokhu sikwenza ngenhloso yokubonisa ukuthi lapho iNkosi ivula lokho obekusindwe uphawu emavesini ayisithupha okugcina kaDaniyeli ishumi nanye ngokuwa kweSoviet Union “esikhathini sokuphela” ngo-1989, kwavela “ukwanda kolwazi” okwakufanele kuvivinye leso sizukulwane sabantu bakaNkulunkulu.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Wayesethi, Hamba indlela yakho, Daniyeli; ngokuba la mazwi avaliwe futhi anamatheliswe uphawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, futhi bavivinywe; kodwa ababi bayakwenza okubi; futhi akekho kwababi oyakuqonda; kodwa abahlakaniphileyo bayakuqonda. Daniyeli 12:9, 10.

Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).

Noma nini lapho iqiniso livulwa yiNgonyama yesizwe sakwaJuda, uSathane usebenza ukumelana nalo myalezo. Ukumelana okwabhekiswa emaqinisweni embulwa kulawo mavesi okugcina kaDaniyeli ishumi nanye kwaphoqelela ukucwaningwa okujulile kwamaqiniso ahlobene nalawo mavesi, ukuze ukuzivikela okungcwelisiwe emaphutheni ayehlongozwa ngenjongo yokuchitha amaqiniso ayembuliwe kungemi. Omunye wemigomo eyavezwa obala phakathi kwaleyo mpikiswano kwakuwukusetshenziswa okuphindwe kathathu kwesiprofetho. Kwaqalwa ukukubona mayelana nesidingo sokunemba ngalokho “okuqhubekayo” encwadini kaDaniyeli okwakumele khona (ubuhedeni), kanye nomlando oqondile ohlobene “nokususwa kokuqhubekayo” (508 AD).

The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.

Ukuqaphela imibuso emithathu echithayo njengohlaka lwesiprofetho, kuhambisana nokuthi uhlaka lwesiprofetho lwamaMillerite luyimibuso emibili yokuqala echithayo, futhi nokuhlonzwa kwamaMillerite kokuthi “okwemihla ngemihla” kuwubuqaba kwanikeza umlando ovumelana namavesi ayisithupha okugcina kaDaniyeli ishumi nanye, njengoba uDade White athi kwakufanele kube njalo. Ngalokho, ukumelana nolwazi olwalungakavulwa ngesikhathi sokuphela ngowe-1989 kwaveza ukukhanya okukhulu ngokwengeziwe, njengoba ulwazi lwanda, futhi kwabuye kwakhomba imithetho ethile eqondene nokunyakaza kwengelosi yesithathu, eyahambisana nokuthuthukiswa kwemithetho ethile yesiprofetho eyayiqoqiwe futhi yasetshenziswa ekunyakazeni kwengelosi yokuqala nguWilliam Miller.

We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.

Sesicabange ngokusetshenziswa okuphindwe kathathu kwamaRoma amathathu, ukuwa okuthathu kweBhabhiloni, no-Eliya abathathu, futhi manje sesikhuluma ngezithunywa ezintathu ezilungisa indlela yoMthunywa weSivumelwano. Sibonile ukuhambisana okusondelene kakhulu nokufana phakathi kwamaRoma amathathu nokuwa okuthathu kweBhabhiloni, kanye nokufana okusondelene no-Eliya abathathu nezithunywa ezintathu ezilungisa indlela. Ezinsukwini zokugcina uWilliam Miller kanye neFuture for America kokubili kumele u-Eliya wesithathu futhi futhi kube yisithunywa sesithathu esilungisa indlela. UJesu njalo ufanekisa ukuphela kwento ngesiqalo sento, futhi inhlangano yengelosi yokuqala ihambisana nenhlangano yengelosi yesithathu.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “UNkulunkulu unikeze imilayezo yeSambulo 14 indawo yayo emgqeni wesiprofetho, futhi umsebenzi wayo akufanele uyekwe kuze kube sekupheleni komlando walomhlaba. Imilayezo yengelosi yokuqala neyesibili iseyiqiniso salesi sikhathi, futhi kufanele ihambisane nalona olandelayo. Ingelosi yesithathu imemezela isexwayiso sayo ngezwi elikhulu. ‘Emva kwalezizinto,’ kusho uJohane, ‘ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu, nomhlaba wakhanyiswa yinkazimulo yayo.’ Kulokhu kukhanyiswa, ukukhanya kwayo yonke le milayezo emithathu kuhlanganisiwe.” The 1888 Materials, 803, 804.

The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”

Ukuqhubeka kwezingelosi zokuqala nezesibili kwaholwa nguWilliam Miller. USister White uchaza uMiller ngokuthi “isithunywa esikhethiweyo.”

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.

> “UWilliam Miller wayephazamisa umbuso kaSathane, futhi leso sitha esikhulu asizange sifune kuphela ukuphikisa umphumela wesigijimi, kodwa nokubhubhisa isithunywa uqobo lwaso.” *Spirit of Prophecy*, umqulu 4, 219.

She also identifies that Miller had been typified by both Elijah and John the Baptist.

Uphinde waveza ukuthi uMiller wayemelwe ngokwesifaniso kokubili ngu-Eliya nangoJohane uMbhapathizi.

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

> “Izinkulungwane zaholelwa ekwamukeleni iqiniso elashunyayelwa nguWilliam Miller, futhi izinceku zikaNkulunkulu zavuswa ngomoya nangamandla ka-Eliya ukuba zimemezele lesi sigijimi. NjengoJohane, umanduleli kaJesu, labo abashumayela lesi sigijimi esinzima bazizwa bephoqelekile ukubeka izembe empandeni yomuthi, nokubiza abantu ukuba bathele izithelo ezifanele ukuphenduka.” Early Writings, 233.

John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.

UJohane uMbhabhadisi, lowo ngokukaJesu wayengu-Eliya wesibili, wayengumphrofethi futhi engumthunywa wokuqala owayezolungisa indlela yoMthunywa Wesivumelwano. Ngakho-ke kusobala ukuthi inhlangano yengelosi yesithathu iyoba “nomthunywa okhethiweyo.” Lowo mthunywa uyobe efanekiselwe ngu-Eliya, uJohane uMbhabhadisi, noWilliam Miller. Kanye noMiller, labo bathunywa ababili abakhethiweyo bamele ukuqala nokuphela kwenhlangano yezingelosi ezintathu zesAmbulo ishumi nane, futhi ngokwenza kanjalo, bebonke bamele kokubili u-Eliya wesithathu kanye nomthunywa wesithathu ozolungisa indlela yoMthunywa Wesivumelwano.

To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.

Ukwenqaba umlayezo wanoma yisiphi isithunywa esikhethiweyo sasekuqaleni noma sasekupheleni kungukufa, futhi umlayezo we-Future for America usekelwe ekusetshenzisweni kwesiprofetho kokuthi “umugqa phezu komugqa,” okuyindlela yemvula yokugcina. Ngokusetshenziswa kokuthi “umugqa phezu komugqa” kuyamiselwa ukuthi inhlangano yamaMillerite yayiyisifanekiso senhlangano ye-Future for America. Uphawu lomlando wamaMillerite nguWilliam Miller, “isithunywa esikhethiweyo.” Ukwenqaba lolo phawu kungukwenqaba umlayezo, ngakho-ke kumiswa ngesiqalo nesiphetho sobu-Adventist ukuthi ukwenqaba isithunywa nakho kungukwenqaba umlayezo, ngoba umlayezo ukhomba isithunywa esikhethiweyo. Ngakho-ke, ukwenqaba umlayezo kungukwenqaba isithunywa, futhi ngokuphambene nalokho. Ngaphandle komdansi, akukho mdanso.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Ngabuyiselwa emuva ekumemezelweni kokufika kokuqala kukaKristu. UJohane wathunywa ngomoya nangamandla ka-Eliya ukuba alungise indlela kaJesu. Labo abenqaba ubufakazi bukaJohane abazuzanga ezimfundisweni zikaJesu. Ukuphikisa kwabo umlayezo owawubikezela ukufika kwaKhe kwabafaka endaweni lapho babengenakwamukela kalula khona ubufakazi obunamandla kakhulu bokuthi Yena wayenguMesiya. USathane wahola labo abenqaba umlayezo kaJohane ukuba baqhubekele phambili, bamala uKristu futhi bambethele esiphambanweni. Ngokwenza lokhu bazibeka endaweni lapho babengenakwamukela khona isibusiso ngosuku lwePhentekoste, olwaluyobafundisa indlela yokungena endlini engcwele yasezulwini. Ukudatshulwa kweveyili lethempeli kwabonisa ukuthi imihlatshelo nemithetho yenkonzo yamaJuda kwakungeke kusamukelwe. Umhlatshelo omkhulu wawusunikelwe futhi wawemukelwe, noMoya oNgcwele owehla ngosuku lwePhentekoste waphakamisa izingqondo zabafundi wazisusa endlini engcwele yasemhlabeni waziyisa kweyasezulwini, lapho uJesu ayengene khona ngegazi laKhe uqobo, ukuze athululele phezu kwabafundi baKhe izinzuzo zokubuyisana kwaKhe. Kodwa amaJuda ashiywa ebumnyameni obuphelele. Alahlekelwa yikho konke ukukhanya ayengaba nakho maqondana necebo lensindiso, futhi aqhubeka ethembele emihlatshelweni naseminikelweni yawo engenamsebenzi. Indlu engcwele yasezulwini yayisithathe indawo yaleyo yasemhlabeni, nokho ayengenalo ulwazi ngalolo shintsho. Ngakho-ke ayengenakuzuza ekulamuleleni kukaKristu endaweni engcwele.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Abaningi babuka ngendlela yethuso inkambo yamaJuda ekwenqabeni nasekubethelweni kukaKristu; futhi lapho befunda umlando wokuphathwa kwakhe ngenkohlakalo ehlazisayo, bacabanga ukuthi bayamthanda, nokuthi bebengayikumphika njengoba kwenza uPetru, noma bambethele njengoba kwenza amaJuda. Kodwa uNkulunkulu ofunda izinhliziyo zabo bonke, ulethile ekuhlolweni lolo thando ngoJesu abathi baluzwile. Izulu lonke labuka ngentshisekelo ejule kakhulu ukwamukelwa komlayezo wengelosi yokuqala. Kodwa abaningi ababethi bayamthanda uJesu, nabakhala izinyembezi lapho befunda indaba yesiphambano, bahleka usulu izindaba ezinhle zokufika kwakhe. Esikhundleni sokwamukela umlayezo ngenjabulo, bathi uyinkohliso. Babazonda labo ababethanda ukubonakala kwakhe, babaxosha emabandleni. Labo abenqaba umlayezo wokuqala babengenakuzuza kowesibili; futhi abazuzi nangokukhala kwaphakathi kwamabili, okwakufanele kubalungiselele ukuba bangene noJesu ngokukholwa endaweni engcwele kunazo zonke yendlu engcwele yasezulwini. Futhi ngokwenqaba imilayezo emibili yokuqala, benze ukuqonda kwabo kwaba mnyama kakhulu kangangokuthi abakwazi ukubona ukukhanya emlayezweni wengelosi yesithathu, okhombisa indlela eya endaweni engcwele kunazo zonke. Ngabona ukuthi njengoba amaJuda ambethela uJesu, kanjalo namabandla ngokwegama ayeyibethele le milayezo, ngakho-ke awanalo ulwazi lwendlela eya endaweni engcwele kunazo zonke, futhi awakwazi ukuzuzwa ukuncenga kukaJesu lapho. NjengamaJuda, ayenikela ngemihlatshelo yawo engenalusizo, nawo anikela ngemikhuleko yawo engenalusizo egumbini uJesu alishiyileyo; futhi uSathane, ejatshuliswa yileyo nkohliso, uzibeka esimeni senkolo, aqondise izingqondo zalaba abazibiza ngamaKristu kuye ngokwakhe, esebenza ngamandla akhe, nangezibonakaliso zakhe, nezimangaliso zamanga, ukuze ababophe ogibeni lwakhe.” Early Writings, 259–261.

Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.

Labo “abalahla ubufakazi bukaJohane abazange bazuze ezimfundisweni zikaJesu,” futhi labo “abalahla umlayezo wokuqala babengenakuzuzwa ngowesibili; futhi abazange bazuzwe ukukhala kwaphakathi kobusuku.” Inkonzo kaJohane yandulela ubhapathizo lukaKristu, owathi ngokushesha ngemva kwalokho wahlanza ithempeli ekuqaleni kwenkonzo yaKhe. Inkonzo kaMiller yalungiselela uKristu ukuba ahlanze amadodana kaLevi lapho efika ngokuzumayo ngo-October 22, 1844. Kubo bobabili labo fakazi ababili, ukwenqatshwa kwesithunywa esilungisa indlela kulingana nokufa.

The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.

Ukuhlanzwa nokucwengwa okwenziwa nguKristu emsebenzini waKhe njengoMthunywa Wesivumelwano kwakungokwenhloso yokuvusa abantu ukuze bafeze umsebenzi wokuthwala umlayezo wensindiso bawuse emhlabeni. Lowo msebenzi ufezwa kusenesikhathi ngaphambi kwenkathi emele isikhathi lapho ukwahlulela kokwenza kuqala khona. Ukubhujiswa kweJerusalema emlandweni wabafundi kumelela ukwahlulela kokwenza, futhi ubu-Adventist baphambuka emthwalweni wabo wokufeza lowo msebenzi, kodwa iNkosi yayizame ukubabuthanisa ndawonye. Yayihole abantu baYo ukuba bashicilele ishadi lika-1850 njengomfanekiso obonakalayo womlayezo ababengawuthwala bawuse emhlabeni.

> “It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.

> “Kwakungeyona intando kaNkulunkulu ukuba u-Israyeli azulazule iminyaka engamashumi amane ehlane; Wayefisa ukubaholela ngokuqondile ezweni laseKhanani futhi abamise khona babe ngabantu abangcwele, abajabulayo. Kodwa ‘ababe bengakwazi ukungena ngenxa yokungakholwa.’ Hebheru 3:19. Ngenxa yokuhlehla kwabo emuva nokuhlubuka kwabo bafa ehlane, kwase kuphakanyiswa abanye ukuba bangene eZweni Lesithembiso. Ngokufanayo, kwakungeyona intando kaNkulunkulu ukuba ukufika kukaKristu kube ukubambezeleka isikhathi eside kangaka nokuba abantu Bakhe bahlale iminyaka eminingi kangaka kulo mhlaba wesono nowosizi. Kodwa ukungakholwa kwabahlukanisa noNkulunkulu. Njengoba benqaba ukwenza umsebenzi ayebabekele wona, kwaphakanyiswa abanye ukuba bamemezele umlayezo. Ngenxa yesihe emhlabeni, uJesu ubambezela ukufika Kwakhe, ukuze izoni zibe nethuba lokuzwa isixwayiso futhi zithole kuYe isiphephelo ngaphambi kokuba ulaka lukaNkulunkulu luthululwe.” The Great Controversy, 458.

Had Adventism only held fast their faith, “their work would have been completed.”

Ukuba ama-Adventist ayebambelele kuphela ngokuqinile ekukholweni kwawo, “umsebenzi wawo wawuyobe usuphothuliwe.”

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

> “Ukube ama-Adventist, emva kokudumala okukhulu ngo-1844, ayebambelele aqine ekukholweni kwawo futhi aqhubeka ngobunye ekuholeni kokuvuleka kokunakekela kukaNkulunkulu, emukela umlayezo wengelosi yesithathu futhi ewumemezela ezweni ngamandla kaMoya oNgcwele, ayeyobona insindiso kaNkulunkulu, iNkosi yayiyosebenza ngamandla amakhulu kanye nemizamo yawo, umsebenzi wawuyobe usuphelile, futhi uKristu wayeyobe esefikile kudala ukwamukela abantu baKhe emvuzweni wabo. Kodwa ngesikhathi sokungabaza nokungaqiniseki esalandela ukudumala, abaningi kwabakholwayo be-advent banikela ukukholwa kwabo.... Kanjalo umsebenzi waphazamiseka, futhi izwe lashiywa ebumnyameni. Ukube wonke umzimba wama-Adventist wawuhlangene phezu kwemiyalo kaNkulunkulu nokukholwa kukaJesu, umlando wethu wawuyobe wehluke kangakanani!” Evangelism, 695.

In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”

Entwasahlobo ka-1844, isiThunywa seSivumelwano sahlambulula inhlangano yamaMillerite, sabe sesiletha ekwindla umlayezo wengelosi yesithathu. UMiller, umlayezo wakhe, kanye nenhlangano ayeyimele, base befeze umfanekiso wezintombi eziyishumi. Emhlanganweni wekamu wase-Exeter, NH, kwafika umlayezo Wokukhala Kwaphakathi Kobusuku, futhi ezinyangeni ezimbili nje ezimfushane kwabonakaliswa ukuthi yiziphi izintombi ezazinamafutha. Izigaba ezimbili zabonakaliswa, kwase kufika ingelosi yesithathu inomlayezo esandleni sayo owawuzakudliwa, kodwa izintombi ezihlakaniphileyo “zadela ukukholwa kwazo” “esikhathini sokungabaza nokungaqiniseki.”

The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”

“Isikhathi sokungabaza nokungaqiniseki” sasimelwe ngabafundi ekufeni kwaKhe, kodwa ngosuku lwesithathu waqala ukubavulela kubafundi baKhe umlayezo wokuvuka kwaKhe, futhi abazange “badedele ukholo lwabo.” Isikhathi sokungabaza nokungaqiniseki sezintombi ezihlakaniphile zenhlangano yemilayezo yengelosi yokuqala neyesibili saqhubeka cishe iminyaka emithathu, lapho iNkosi yambulela khona uDade White ukuthi yayiselule isandla saYo ukuba iphinde ibuthe insali yabantu baYo. Yahola abantu baYo ukuba baqale umsebenzi wabo wokunyathelisa nokukhiqiza itafula lesibili likaHabakuki, kodwa “abaningi bamakholwa e-advent badedela ukholo lwabo.... Kanjalo umsebenzi wavinjwa, nezwe lashiywa ebumnyameni.”

In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”

Ngo-1849, uWilliam Miller, isithunywa esakhethwa somyalezo wengelosi yokuqala neyesibili, walaliswa ekuphumuleni. Ukuba izintombi ezihlakaniphileyo zango-Okthoba 22, 1844 “zabambelela ziqinile ekukholweni kwazo futhi zaqhubekela phambili ngokubambana ekuhlinzekeni okuvulekayo kukaNkulunkulu,” iNkosi ibiyovusa esinye isithunywa ngomoya nangamandla ka-Eliya. Kunalokho “ukuza kukaKristu” “kwalibaziseka futhi abantu baKhe” “ngendlela efanayo” no-Israyeli wasendulo babeyaku”hlala” “iminyaka eminingi kuleli zwe lesono nosizi.”

One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.

Eminyakeni eyikhulu namashumi amabili nesithupha emva kokuvukela kuka-1863, iNkosi yavusa isithunywa esikhethiweyo sengelosi yesithathu. Umsebenzi waso wawungowokulungisela isiThunywa seSivumelwano indlela ukuba size ngokuzumayo ethempelini laSo futhi singene ebudlelwaneni besivumelwano nenkulungwane eziyikhulu namashumi amane nane, phakathi kwezigameko zokugcina zokwahlulela okuphenyayo; kodwa futhi wawungowokwethula umlayezo obhekana nenhlangano ephindwe kathathu ka-Ahabi, uJezebeli nabaprofethi bakhe ngesikhathi soKwahlulela Kokwenziwa, okuqala emthethweni weSonto osuzayo maduze.

The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.

Isithunywa sesithathu esilungisa indlela simelela umsebenzi, umlayezo, isithunywa, kanye nenhlangano phakathi kwezigcawu zokuphetha zoKwahlulela Kophenyo. U-Eliya wesithathu umelela umsebenzi, umlayezo, isithunywa kanye nenhlangano phakathi kwezigcawu zokuphetha zoKwahlulela Kokwenza. Umlayezo wesithunywa esilungisa indlela, kanye nomlayezo ka-Eliya, ungumlayezo wesithathu ezimayini ezintathu zeSambulo izahluko eziyisishiyagalombili kuya kweziyishumi nanye.

In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”

Emlandweni omelelwe yisithunywa esilungisa indlela, umlayezo woMaye wesithathu umelela iCilongo esibiza ubu-Adventismu baseLawodikeya ukuba “thenga kimi igolide elivivinywe emlilweni, ukuze ucebe; nezembatho ezimhlophe, ukuze wembathiswe, nehlazo lobunqunu bakho lingabonakali; futhi gcoba amehlo akho ngomuthi wamehlo, ukuze ubone.” Ungumlayezo wothando lukaNkulunkulu obonisa abantu bakaNkulunkulu iziphambeko zabo, ngokuba “bonke engibathandayo” uyaba “khuza futhi ubajezise.” Ungumlayezo wokulunga kukaKristu obiza abantu ukuba bamukele isimilo saKhe, esibonakaliswa esikhathini lapho isiThunywa sesiVumelwano sigcwalisa umsebenzi wokuhlanza ithempeli lomphefumulo, ngakho-ke ubiza labo abathandayo ukuba babonakalise isimilo saKhe futhi “ngakho shisekelani, niphenduke,” ngokuba “use” emnyango “wenkathi,” omelela ukuvalwa komusa, lapho “eyakukuhlanza” ubu-Adventismu baseLawodikeya “buphume” emlonyeni waKhe. Lowo “mnyango” wenkathi ungumnyango “awuvulayo, kungabikho muntu ovalayo; futhi awuvalayo, kungabikho muntu ovulayo.”

There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.

Kukhona ukuphikisana okubonakalayo okuxazululwa ngokusebenza kwesimiso esithi “line upon Line,” kodwa abaningi bangase bangakuqapheli nakancane lokho kuphikisana okubonakalayo. Lapho sekuxazululiwe, kwengeza ukucaca ekuguqukeni kusuka ekwaHlulelweni lokuPhenya kuya ekwaHlulelweni lokuFeza, okwenzeka emthethweni weSonto ozofika maduze. Kuxazululwa ngokwamukela ukuthi iPhentekhoste ifanekisela umthetho weSonto ozofika maduze e-United States. Ukuze siphethe ukucabangela kwethu ngesithunywa sesithathu esilungisa indlela njengophawu eKwaHlulelweni lokuPhenya, ngokuphambene nokuthi u-Elijah wesithathu abe uphawu lweKwaHlulelweni lokuFeza, sizobhekana nalokhu kuphikisana okubonakalayo.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Ingelosi ehlangana ekumemezeleni umlayezo wengelosi yesithathu izokhanyisa umhlaba wonke ngenkazimulo yayo. Lapha kubikezelwa umsebenzi wobubanzi bomhlaba wonke nowamandla angajwayelekile. Inhlangano ye-Adventi ka-1840–44 yaba ukubonakaliswa okukhazimulayo kwamandla kaNkulunkulu; umlayezo wengelosi yokuqala wayiswa kuzo zonke iziteshi zobufundisi emhlabeni, futhi kwamanye amazwe kwaba khona intshisekelo enkulu kakhulu kwezenkolo eye yabonwa kunoma yiliphi izwe kusukela eNguqukweni yekhulu leshumi nesithupha; kodwa lokhu kuyakwedluliswa yinhlangano enamandla ngaphansi kwesixwayiso sokugcina sengwelezi yesithathu.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Umsebenzi uyofana nowoSuku lwePhentekoste. Njengoba ‘imvula yokuqala’ yanikezwa, ekuthululweni kukaMoya oNgcwele ekuvulweni kwevangeli, ukuze ibangele ukuhluma kwembewu eyigugu, kanjalo ‘imvula yokugcina’ iyonikezwa ekupheleni kwalo ukuze kuvuthwe isivuno. ‘Khona-ke siyokwazi, uma siqhubeka ukufuna ukumazi uJehova: ukuphuma Kwakhe kulungisiwe njengokusa; futhi Uyakuza kithi njengemvula, njengemvula yokugcina neyokuqala emhlabeni.’ Hosea 6:3. ‘Ngakho jabulani, nina bantwana baseZiyoni, nithokoze kuJehova uNkulunkulu wenu: ngokuba Uninike imvula yokuqala ngesilinganiso esifaneleyo, futhi Uyonenzela ukuba inehle imvula, imvula yokuqala, nemvula yokugcina.’ Joel 2:23. ‘Ngezinsuku zokugcina, usho uNkulunkulu, Ngiyakuthulula uMoya Wami phezu kwayo yonke inyama.’ ‘Kuyakuthi wonke oyakukhuleka egameni leNkosi asindiswe.’ Acts 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Umsebenzi omkhulu wevangeli akufanele uphele ngokubonakaliswa okuncane kwamandla kaNkulunkulu kunalokho okwaphawula ukuvulwa kwalo. Iziprofetho ezagcwaliseka ekuthululweni kwemvula yokuqala ekuvulweni kwevangeli ziyophinde zigcwaliseke emvuleni yokugcina ekupheleni kwalo. Nazi ‘izikhathi zokuvuselelwa’ umphostoli uPetru ayebheke phambili kuzo lapho ethi: ‘Ngakho-ke phendukani, niguquke, ukuze izono zenu zesulwe, ukuze kufike izikhathi zokuvuselelwa ezivela ebukhoneni beNkosi; futhi Iyothumela uJesu.’ Izenzo 3:19, 20.” The Great Controversy, 611.

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