In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.
Ukuze kubekho ilizwi entlango, kufuneka kubekho intlango. NgoJulayi ka-2023, ilizwi laqalisa ukuvakala lichaza ukuba iNgonyama yesizwe sakwaYuda ngelo xesha yayisityhila ngokuvula amatywina isityhilelo saYo ngokoko sibekwe kwisahluko sokuqala sencwadi yeSityhilelo. Ukuphoxeka kweSabatha, Julayi 18, 2020, kwaqalisa iintsuku ezintathu nesiqingatha zeSityhilelo ishumi elinanye ezaphela ngeSabatha, Disemba 30, 2023. Ngaloo Sabatha, okokuqala ukusukela ngoJulayi 2020, iFuture for America yathetha esidlangalaleni kwintlanganiso ye-Zoom.
From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.
Ukususela kuloo ndawo ukuya phambili, ISityhilelo sikaYesu Kristu besivuleka ngokuqhubekayo. Saqala ngesityhilelo selizwi elithi “inyaniso,” elathi kamva laqondwa njengelimela ulwakhiwo lwamanyathelo amathathu oluchazwe ngoonobumba bokuqala, beshumi elinesithathu, nabamashumi amabini anesibini bealfabhethi yesiHebhere, abathi xa bedityaniswa benze ilizwi elithi “inyaniso.” La manyathelo mathathu amelwe kulwakhiwo lwelizwi elithi “inyaniso” ayeyinyaniso endala, ebekwe kwimeko entsha.
For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”
Kangangeminyaka sibonisa ukuba amanyathelo amathathu entendelezweni, indawo engcwele nendawo eNgcwele kaNgcwele, ayelingana nemisebenzi emithathu yoMoya oyiNgcwele njengoko egwetyela isono entendelezweni, ebonakalalisa ubulungisa kwindawo engcwele aze agwebe kwindawo eNgcwele kaNgcwele. Sichongile ukuba la manyathelo mathathu abonakaliswa kulo lonke iLizwi likaThixo, kodwa zonke ezo ngqondwa zakhuliswa ngolwakhiwo “lwenyaniso,” ukususela ngowama-2023. Ukuthatha inyaniso endala uyibeke kulwakhiwo olutsha lwenyaniso koko kuko akwenzayo uKristu njengoko etyhil’ ngokuthe ngcembe iLizwi laKhe. “Intlango” eyaphela ngowama-2023 imela “ixesha lesiphelo” lesiprofeto, xa isiprofeto sityhilwa. Eso siprofeto sisityhilelo sikaYesu Kristu, onguye “iNyaniso.”
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
“Ngexesha loMsindisi, amaYuda ayeligqume kakhulu amatye anqabileyo exabiso enyaniso ngenkunkuma yesithethe nentsomi, kangangokuba kwakungenakwenzeka ukwahlula okuyinyaniso kokububuxoki. UMsindisi weza kususa inkunkuma yenkolelo engenasihlahla neempazamo ezazigcinwe ixesha elide, aze abeke amatye anqabileyo elizwi likaThixo kwisakhelo senyaniso. UMsindisi ebeya kwenza ntoni ukuba ebengaza kuthi ngoku njengoko weza kumaYuda? Ebeya kufuneka enze umsebenzi ofanayo wokususa inkunkuma yesithethe nezithethe zenkonzo. AmaYuda aphazamiseka kakhulu xa wayesenza lo msebenzi. Ayelahlekelwe kukubona inyaniso kaThixo yokuqala, kodwa uKristu wayibuyisela ekubonakaleni kwakhona. Ngumsebenzi wethu ukukhulula iinyaniso zikaThixo ezixabisekileyo kwinkolelo engenasihlahla naseziphosweni. Hayi umsebenzi omkhulu onikwe thina evangeli!” Review and Herald, Juni 4, 1889.
It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”
“Ngumsebenzi wethu ukukhulula iinyaniso ezixabisekileyo zikaThixo kwiinkolelo zobuvuvu nasesiphambukweni,” size “sibeke amatye anqabileyo eLizwi likaThixo kwisakhelo senyaniso.” Ngo-2023 iNkosi yazisa isakhelo senyaniso, kulwakhiwo olumelwe ligama elithi “inyaniso.” Eso sakhelo sizisa ekubonakaleni iinyaniso “zasekuqaleni” “zikaThixo.”
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
“Uthuli nenkunkuma yempazamo zingcwabe amatye anqabileyo enyaniso, kodwa abasebenzi beNkosi banokuzityhila ezi ndyebo, ukuze amawaka azikhangele ngovuyo nangokoyika okungcwele. Iingelosi zikaThixo ziya kuba ecaleni komsebenzi othobekileyo, zinika ubabalo nokukhanyiselwa kobuthixo, yaye amawaka aya kukhokelwa ekuthandazeni noDavide athi, ‘Vula amehlo am ukuze ndibone izinto ezimangalisayo emthethweni wakho.’ Iinyaniso ebezingabonwa, zingahoywa kangangeenkulungwane, ziya kukhazimla kumaphepha akhanyiselweyo elizwi elingcwele likaThixo. Iibandla ngokubanzi ezithe zayiva inyaniso, zala, zaza zayinyathela ngeenyawo, ziya kwenza ububi ngakumbi; kodwa ‘izilumko,’ abo banyanisekileyo, ziya kuyiqonda. Incwadi ivuliwe, yaye amazwi kaThixo afikelela ezintliziyweni zabo banqwenela ukwazi ukuthanda kwakhe. Ekudandulukeni okukhulu kwengelosi evela ezulwini edibanisa nengelosi yesithathu, amawaka aya kuvuka ekudakumbisweni okuye kwabamba ihlabathi kangangeenkulungwane, aze abone ubuhle nexabiso lenyaniso.” Review and Herald, December 15, 1885.
The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”
“Abasebenzi beNkosi” abangabo “abalumkileyo” naba “bathembekileyo” “baya kuqonda,” yaye baya “kutyhila” “ubuncwane, ukuze amawaka abujonge ngovuyo nangokoyika.” Ngelishwa kwi-Adventism yaseLawodike asibabo abo bavuka ekudakumbeni kwabo ngesikhalo esikhulu sengelosi yesithathu, kuba lowo ngumthetho weCawa, yaye oko kusemva kakhulu ukuba i-Adventism ivuke. Abasebenzi beyure yeshumi elinanye bavuka “ekudakumbeni” kwabo “ngesikhalo esikhulu sengelosi edibana nengelosi yesithathu” kumthetho weCawa osondelayo. Ukususela ngo-2024, “Iinyaniso ebezingabonwa yaye zingahoywanga kangangeenkulungwane,” bezikhazimla “zisuka kumaphepha akhanyisiweyo elizwi elingcwele likaThixo.”
In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.
KuIsaya 22:22 uEliyakim unikwe isitshixo, yaye kuMateyu 16 uPetros unikwe izitshixo zobukumkani.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Ndiya kubeka egxalabeni lakhe isitshixo sendlu kaDavide; avule, kungabikho uvalayo; avale, kungabikho uvulayo. Isaya 22:22.
The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.
“Isitshixo” sinikwa iFiladelfiya, kuba leyo kuphela kwenye indawo eZibhalweni apho kubhekiswa khona kwisitshixo sokuvula nesokuvala.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Uze ubhale kwingelosi yebandla laseFiladelfiya, uthi, Itsho ezi zinto ingcwele, eyinyaniso, enesitshixo sikaDavide, evulayo kungabikho namnye uvalayo; ivalayo kungabikho namnye uvulayo; Ndiyayazi imisebenzi yakho; nanko, ndibeke phambi kwakho ucango oluvulekileyo, kungekho namnye unako ukuluvala; ngokuba unamandla amancinane, waligcina ilizwi lam, akalikhanyelanga igama lam. ISityhilelo 3:7, 8.
At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.
Kwindibano yokugqibela namaYuda aphikisanayo, uKristu waphakamisa umbuzo amaYuda angakwazanga ukuwuphendula.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit 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?
Ke kaloku abaFarisi babehlanganisene, uYesu wababuza, esithi, Nicinga ntoni ngoKristu? ungunyana kabani na? Bathi kuye, UnguNyana kaDavide. Wathi kubo, Uthini na ngoko uDavide emoyeni ambize ngokuba yiNkosi, esithi, INkosi yathi eNkosini yam, Hlala ngasekunene kwam, ndide iintshaba zakho ndizenze isihlalo seenyawo zakho? Ukuba ke uDavide embiza ngokuba yiNkosi, ungunyana wakhe kanjani na?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Kwaye akukho mntu wakwaziyo ukumphendula nelizwi elinye, yaye akukho namnye owaba nesibindi sokuphinda ambuze nayiphi na imibuzo ukususela ngaloo mini. Mateyu 22:41–46.
The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.
AmaYuda ayengenako ukuqonda ubudlelane obungokuprofeto bukaDavide noKristu, kuba ayengenazo izitshixo ezingokuprofeto zokukuqonda ulwimi lweBhayibhile lomgca phezu komgca. UKristu waluphelisa unxibelelwano lwaKhe namaYuda ngokuchaza ukuba ubumfama bawo babusekelwe ekungakwazini kwawo ukwahlula ngokuchanekileyo iLizwi lenyaniso. Wayesele echazile ukuba, ukuba naliqonda uMoses, naliya kumqonda uKristu, kodwa ayengaziqondi iZibhalo awayebanga ukuba ayazixhasa aze azikhusele.
The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.
“Isitshixo” “sendlu kaDavide” sanikwa amaMillerite, awayelibandla laseFiladelfiya. “Isitshixo” sasingumbutho wenguquko owawumelwe ziingcango ezivulekayo nezivalekayo. Ukususela ngowe-1798 ukuya kutsho ngowe-1863 intshukumo yamaMillerite yasuka kumava aseFiladelfiya yaya kumava aseLawodike, ngoxa isuka ekubeni yintshukumo iye ekubeni libandla. Kwavuleka ucango kwaza kwavalwa ucango ngomhla we-19 kuTshazimpuzi 1844, njengoko kwavuleka ucango kwaza kwavalwa ucango ngomhla wama-22 kuOkthobha 1844, kwananjengoko kwavuleka ucango kwaza kwavalwa ucango ngowe-1863.
Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.
UEliyakim wayenaso isitshixo, kodwa uPetros wanikwa “izitshixo.” Isitshixo esikwisinye sasingumnyango ovaliweyo ka-1844.
“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.
“Umxholo wengcwele wawusisitshixo esavula imfihlelo yokudana kuka-1844. Wavulela umbono inkqubo epheleleyo yenyaniso, enxulumene yaye ivumelana, ibonisa ukuba isandla sikaThixo sasikhokele intshukumo enkulu yokuza, yaye ityhila uxanduva lwangoku njengoko yakhanyisa isikhundla nomsebenzi wabantu baKhe.” Imbambano Enkulu, 423.
The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.
Umxholo wengcwele wawulisitshixo esavula umnyango owawuvalekile ka-1844, kodwa noPetros wanikwa izitshixo zobukumkani.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Waphendula uYesu wathi kuye, Unoyolo wena, Simon Barjona; kuba inyama negazi akukutyhilelanga oko, kodwa nguBawo osezulwini. Kananjalo ndithi kuwe, Wena unguPetros; yaye phezu kweli litye ndiya kulakha ibandla lam; kwaye amasango elabafileyo akayi kuloyisa. Ndiya kukunika izitshixo zobukumkani bamazulu; yaye nantoni na oya kuyibopha emhlabeni iya kuba ibotshiwe emazulwini; yaye nantoni na oya kuyikhulula emhlabeni iya kuba ikhululwe emazulwini. Mateyu 16:17–19.
Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.
Ngomgca phezu komgca, iFiladelfiya, umtshakazi womnqophiso wokugqibela njengoko emelwe nguPetros, unikwe isitshixo sendlu kaDavide kwanazitshixo zobukumkani bamazulu. Isitshixo sendlu kaDavide sisihloko sokugqibela uYesu awadibana ngaso nabaFarisi.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit 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?
Ke kaloku abaFarisi babedibene ndawonye, uYesu wababuza, esithi, Nicinga ntoni ngoKristu? Ungunyana kabani na? Bathi kuye, UnguNyana kaDavide. Wathi kubo, Uthi ke njani na uDavide ngoMoya embiza ngokuba yiNkosi, esithi, INkosi yathi eNkosini yam, Hlala ngasekunene kwam, ndide iintshaba zakho ndizenze isihlalo seenyawo zakho? Ukuba ke uDavide umbiza ngokuba yiNkosi, unjani na ukuba abe ngunyana wakhe?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Kwaye akukho mntu wakwaziyo ukumphendula nelinye ilizwi, kananjalo akukho namnye owaba nesibindi sokumbuza eminye imibuzo kususela kuloo mini ukuya phambili. Mateyu 22:41–46.
The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.
Umxholo ngoDavide neNkosi yakhe ngowona kanye apho uPetros aqala khona ngePentekoste kwigumbi eliphezulu ngelixa lesithathu. Umxholo owaluvala ucango lonxibelelwano phakathi kwabaFarisi noKristu ngulo kanye isitshixo uPetros awasisebenzisayo ukuvula ucango lwegumbi eliphezulu ngePentekoste.
For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Kuba uDavide akanyukelanga ezulwini; kodwa yena ngokwakhe uthi, INkosi yathi eNkosini yam, Hlala ngasekunene kwam, Ndide ndizenze iintshaba zakho isihlalo seenyawo zakho. Ngoko ke mayazi ngokuqinisekileyo yonke indlu kaSirayeli, ukuba uThixo umenzile kwaloo Yesu, enambethelelayo emnqamlezweni, ukuba abe yiNkosi kwanomKristu.
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Ke kaloku bakukuva oko, bahlabeka ezintliziyweni zabo, baza bathi kuPetros nakwabanye abapostile, Madoda, bazalwana, simele ukwenza ntoni na?
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.
Ke kaloku uPetros wathi kubo, Guqukani, nibhaptizwe nonke egameni likaYesu Kristu, ukuze nixolelwe izono; nani niya kwamkela isipho soMoya oyiNgcwele. Kuba isithembiso sesi kuni, nakubantwana benu, nakubo bonke abakude, kwanabo bonke iNkosi uThixo wethu eya kubabiza. Waza nangamanye amazwi amaninzi wangqina, wabakhuthaza, esithi, Zisindiseni kwesi sizukulwana sigwenxa. Basuka ke abo balamkelayo ngovuyo ilizwi lakhe babhaptizwa; kwathi ngaloo mini kongezwa kubo imiphefumlo emalunga namawaka amathathu. IZenzo 2:34–41.
Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.
UPetros wayenezitshixo zokubopha okanye zokukhulula, yaye xa wayekwenza oko, izulu lalivumelana nesenzo sikaPetros. UPetros umele ubuThixo nobuntu besebenza kunye ekuvuleni iinyaniso zeLizwi likaThixo ebezitywiniwe. Xa ezo nyaniso zivulwa, zimelwa njengolwazi.
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
“Isitshixo solwazi ngemihla kaKristu sasithathiwe ngabo babefanele ukuba besibambile ukuze bavule ngaso indlu yobuncwane bobulumko eZibhalweni zeTestamente eNdala. Oorabhi nabafundisi babebubambe phantse ngokupheleleyo ubukumkani bamazulu kubantu abasweleyo nabaxhwalekileyo, baza babashiya ukuba batshabalale. Ezintshumayelweni zakhe uKristu akazange azise izinto ezininzi phambi kwabo ngexesha elinye, hleze adide iingqondo zabo. Wenza inqaku ngalinye lacaca, lahlukile ngokucacileyo. Akazange akugcule ukuphindwa kweenyaniso zakudala neziqhelekileyo ezazikwiziprofeto, ukuba zaziya kuyinceda injongo yakhe yokubethelela iingcamango.”
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
“UKristu wayengumsunguli wawo onke amatye anqabileyo amandulo enyaniso. Ngomsebenzi wotshaba ezi nyaniso zazisusiwe endaweni yazo. Zazahlulwe kwisikhundla sazo esiyinyaniso, zaza zabekwa kwisakhelo sempazamo. Umsebenzi kaKristu wawukukulungisa kwakhona nokumisa amatye anqabileyo axabisekileyo kwisakhelo senyaniso. Imigaqo yenyaniso, awayeyinikile Yena ngokwaKhe ukuze kusikelelwe ihlabathi, yayithe, ngesixhobo sikaSathana, yangcwatywa, yaza yabonakala ngathi iphelile. UKristu wayihlangula kubutyobo bempazamo, wayinika amandla amatsha, abalulekileyo, waza wayiyalela ukuba ikhanye njengamatye anqabileyo axabisekileyo, ime iqine ngonaphakade.
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
“UKristu ngokwaKhe wayenokusebenzisa naluphi na kwezi nyaniso zakudala engabolekanga kwanentwana encinane kakhulu, kuba yayinguYe owazivelisayo zonke. Wayezifakile ezingqondweni nasekucingeni kwesizukulwana ngasinye, yaye xa weza ehlabathini lethu wazihlengahlengisa waziphilisa ezo nyaniso zazisele zifile, ezenza zaba namandla ngakumbi ukuze kuzuze izizukulwana ezizayo. YayinguYesu Kristu owayenamandla okusindisa ezo nyaniso enkunkumeni, aze aphinde azinike ihlabathi zinobutsha namandla angaphezu kwalawo okuqala.” Manuscript Releases, volume 13, 240, 241.
Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.
Izitshixo zikaPetros zazizokubopha nokukhulula, yaye uPetros umele umtshakazi wokugqibela wamaKristu, abangamakhulu alikhulu anamashumi amane anesine amawaka. Isigidimi sokubopha sikaPetros, esimelelwe kubungqina bamakhulu alikhulu anamashumi amane anesine amawaka, kukutywinwa. Isigidimi sokukhulula sikaPetros kubungqina bamakhulu alikhulu anamashumi amane anesine amawaka bubuSilamsi beshwangusha lesithathu.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
“Emva koko ndabona ingelosi yesithathu. Ingelosi eyayindikhapha yathi, ‘Uyoyikeka umsebenzi wayo. Ubalulekile umsebenzi wayo wokuthunywa. Yeyona ngelosi emele ukwahlula ingqolowa nokhula, ize itywine, okanye ibophe, ingqolowa ukuze ibekelwe uvimba wasezulwini. Ezi zinto zimele ukuxakekisa ingqondo iphela, nokuqwalaselwa konke.’” Early Writings, 119.
The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.
Ingqolowa ebotshelelweyo imelwa ngumnikelo wengqolowa yesiqhamo sokuqala wePentekoste, othi njengomnikelo wokuwangawangisa umele ukuphakanyiswa komqondiso wabantu abalikhulu elinamashumi amane anesine amawaka. Ukutywinwa kwabantu bakaThixo sisigidimi sangaphakathi sikaPetros, esenzeka ngexesha lembali yeSilamsi yesishwangusha sesithathu, esikhululwa ngokuthe ngcembe ukusukela nge-9/11 ukuya phambili.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Kwaye emva kwezi zinto ndabona iingelosi ezine zimile kwiimbombo zone zomhlaba, zibambile imimoya emine yomhlaba, ukuze umoya ungavuthi emhlabeni, naselwandle, nakowuphi na umthi. Ndabona nenye ingelosi inyuka ivela empumalanga, inetywina loThixo ophilayo; yaza yakhala ngezwi elikhulu kwiingelosi ezine, ezazinikiwe ukuba zonakalise umhlaba nolwandle, isithi, Musani ukuwonakalisa umhlaba, nolwandle, nemithi, side sibatywine ebunzini abakhonzi boThixo wethu. ISityhilelo 7:1–3.
Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.
Ezo moya zine zazibanjwe ngexesha lokubotshwa kwabantu bakaThixo zakhululwa ngo-9/11, zaza emva koko zathintelwa nguGeorge Bush omncinane. Umyalezo ongaphandle kaPetros yiSilamsi, yaye ukukhululwa nokuthintelwa kweSilamsi ngumyalezo ongaphandle ohamba ngexesha lokutywinwa. Ubuntu bukaPetros bunxulunyaniswe nobuThixo, kuba izitshixo awazinikwayo zimela ukuvumelana phakathi kwezulu nomhlaba.
We will continue this study in the next article.
Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.
“Ubumnyama bowongendawo bumgubungela lowo ungakunanzeliyo ukuthandaza. Izihendo ezisebezwayo zotshaba ziyabatsalela esonweni; yaye konke oku kungenxa yokuba bengalisebenzisi ilungelo abalinikwe nguThixo kummiselo ongcwele womthandazo. Kungani na oonyana neentombi zikaThixo babe mathidala ukuthandaza, xa umthandazo usisitshixo esisesandleni sokholo sokuvula uvimba wezulu, apho kugcinwe khona ubuncwane obungenamida baMandla onke? Ngaphandle komthandazo ongayekiyo nokulinda ngenkuthalo sisengozini yokungakhathali nokuphambuka endleleni elungileyo. Umchasi uzingisa ngokuqhubekayo ukuvala indlela eya esihlalweni senceba, ukuze singabi nakufumana, ngokukhunga okunyanisekileyo nangokholo, ubabalo namandla okumelana nesihendo.
“There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.
“Kukho iimeko ezithile esinokulindela phantsi kwazo ukuba uThixo uya kuva aze aphendule imithandazo yethu. Enye yezokuqala kwezi kukuba siyive intswelo yethu yoncedo oluvela kuye. Uthembisile wathi, ‘Ndiya kuthululela amanzi phezu konxaniweyo, nezikhukula phezu komhlaba owomileyo.’ Isaya 44:3. Abo balambela banxanelwe ubulungisa, abo bamnqwenelayo uThixo, banokuqiniseka ukuba baya kuhluthiswa. Intliziyo imele ukuvuleka kwimpembelelo yoMoya, kungenjalo intsikelelo kaThixo ayinakwamkelwa.”
“Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.
“Intswelo yethu enkulu ngokwayo iyingxoxo yaye isibongozela ngokona kuthethayo kakhulu egameni lethu. Kodwa iNkosi imele ukufunwa ukuze isenzele ezi zinto. Ithi, ‘Celani, nophiwa.’ Kwaye ‘Lowo ongazange amsindise owakhe uNyana, kodwa wamnikela ngenxa yethu sonke, angathini na ukungasiniki naye kunye naye izinto zonke ngesisa?’ Mateyu 7:7; Roma 8:32.”
“If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.
“Ukuba sibuthathela ingqalelo ubugwenxa ezintliziyweni zethu, ukuba sibambelele kuso nasiphi na isono esisaziyo, iNkosi ayiyi kusiva; kodwa umthandazo womoya oguqukayo, othobekileyo, uhlala wamkelekile. Xa zonke iimpazamo ezaziwayo zilungisiwe, sinokukholwa ukuba uThixo uya kuyiphendula imithandazo yethu. Ukufaneleka kwethu siqu akunakuze kusenze samkeleke phambi koThixo; kukufaneleka kukaYesu okuya kusisindisa, ligazi laKhe eliya kusihlambulula; ukanti ke thina sinomsebenzi wokuwenza ekuthobeleni iimeko zokwamkeleka.
“Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.
“Enye into yomthandazo owoyisayo lukholo. ‘Lowo uzayo kuThixo umele akholwe ukuba ukho, nokuba ungumvuzi wabo bamfuna ngenkuthalo.’ Hebhere 11:6. UYesu wathi kubafundi baKhe, ‘Zonke izinto enizinqwenelayo, xa nithandaza, kholwani ukuba niyamkela, nani niya kuba nazo.’ Marko 11:24. Ngaba siyamthabatha ngokwelizwi laKhe?” Steps to Christ, 94–96.
“Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.
“Nantsi isifundo samadodana aselula avuma ukuba angabakhonzi bakaThixo, ephethe umyalezo waKhe, aze aphakame ngokokuzicingela kwawo. Akukho nto imangalisayo anokuyikhomba kumava awo, njengokuba wayenako uEliya; ukanti azibona engaphezu kokwenza imisebenzi ethi kubo ibonakale iyeyokuthobeka. Akayi kuthoba isidima sawo sobulungiseleli ukuze enze inkonzo efunekayo, esoyika ukuba aya kube esenza umsebenzi wesicaka. Bonke abanjalo mabafunde kumzekelo kaEliya. Ilizwi lakhe lavala ubutyebi bezulu, umbethe nemvula, emhlabeni iminyaka emithathu. Ilizwi lakhe lodwa laliyisitshixo sokuvula izulu nokuzisa izandyondyo zemvula. Wazukiswa nguThixo xa wayesenza umthandazo wakhe olula phambi kokumkani naphambi kwamawaka akwaSirayeli, ekuphenduleni kuwo umlilo wadanyaza uvela ezulwini waza wavutha phezu kwesibingelelo sombingelelo. Isandla sakhe saphumeza umgwebo kaThixo ngokubulala ababingeleli bakaBhahali abangamakhulu asibhozo anamashumi amahlanu; kanti ke, emva komsebenzi odinisayo noloyiso olucace gca lwaloo mini, lowo wayenokuzisa amafu nemvula nomlilo uvela ezulwini wayekulungele ukwenza inkonzo yowona msebenzi uthobekileyo nokubaleka phambi kwenqwelo kaAhabhi ebumnyameni, emoyeni, nasemvuleni, ukuze akhonze umlawuli lowo wayengazange oyike ukumkhalimela ebusweni ngenxa yezono zakhe nobugwenxa bakhe. Ukumkani wangena phakathi kwamasango. UEliya wazisongela ngengubo yakhe walala emhlabeni ongenanto.” Testimonies, volume 3, 287.