At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.
Ekuqaleni kwembali yamaMillerite ngowe-1798, umbono woMlambo iUlai encwadini kaDaniyeli watyhilwa, wavelisa ukwanda kolwazi olwazama lwaza lwabonakalisa iindidi ezimbini zabanquli. Umbono weUlai umele umyalezo wangaphakathi wabantu bakaThixo njengoko bemelwe ngamabandla asixhenxe eSityhilelo izahluko zesibini nezesithathu. Ekupheleni kwembali yesiprofeto eyaqala ngowe-1798, kwintlanganiso yenkampu yase-Exeter ukususela nge-12–17 Agasti 1844, umyalezo weSikhalo Sasezinzulwini Zobusuku watyhilwa xa iNgonyama yesizwe sakwaYuda yasusa isandla saYo enyanisweni ebifihliwe, nto leyo eyavelisa ukwanda kolwazi olwazama lwaza lwabonakalisa iindidi ezimbini zabanquli.
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, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.
Ngo-1989, xa, njengoko kuchazwe kuDaniyeli isahluko seshumi elinanye, ivesi lamashumi amane, amazwe amele eyayisakuba yiSoviet Union atshayelwa kude bubupapa ne-United States, umbono womlambo iHiddekel encwadini kaDaniyeli wavulwa, wavelisa ukwanda kolwazi olwavavanya lwaza lwabonakalisa iindidi ezimbini zabakhonzi. Umbono weHiddekel umele umyalezo wangaphandle weentshaba zabantu bakaThixo njengoko zimelwe ngamatywina asixhenxe encwadini yeSityhilelo. Ekupheleni kwembali yesiprofeto eyaqala ngo-1989, ukuqala kwiiveki zokugqibela zikaJulayi, 2023, iNgonyama yesizwe sakwaYuda yaqalisa inkqubo yokuvula umyalezo weSikhalo Sasezinzulwini Zobusuku ngokususa isandla saYo enyanisweni efihlakeleyo, nto leyo evelisa ukwanda kolwazi oluvavanyayo noluthi ekugqibeleni lubonakalise iindidi ezimbini zabakhonzi phakathi kwabantu bakaThixo.
In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.
Kwindinyana yokuqala kaYohane isahluko seshumi elinesine, uKristu ukhuthaza abafundi ukuba iintliziyo zabo mazingakhathazeki.
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Iintliziyo zenu mazingakhathazeki; kholwani kuThixo, nikholwe nakum. Yohane 14:1.
Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.
Kwiiyure nje ezimbalwa uKristu wabanjwa, yaye kungekudala emva koko wabethelelwa emnqamlezweni, wangcwatywa, waza wavuswa. Emva kokunyukela kuYise, wabuyela kubafundi baKhe.
And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.
Ke kaloku xa babesathetha ngolo hlobo, uYesu ngokwakhe wema phakathi kwabo, waza wathi kubo, Luxolo malube kuni. Ke bona boyika, baqhiphuka umbilini, becinga ukuba babona umoya. Wathi ke kubo, Yini na ukuba nikhathazekile? zivelaphi na ezo ngcinga ezintliziyweni zenu? Luka 24:36–38.
The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.
Ukuphoxeka kokuqala kumgca wohlaziyo kwenzeka xa abantu bakaThixo belibala inyaniso eyayityhiliwe ngaphambili. Abafundi babeyilibele into uYesu awayebaxelele yona kungadlulanga neveki phambi kokuba uloyiko nokuphoxeka kwabo kubonakaliswe kwintlekele yomnqamlezo. Ukuphoxeka kokuqala kulandelwa lixesha lokulinda, elithi emzekelisweni weentombi ezilishumi limelwe kukungabikho koMyeni. UYesu wayebaxelele ngokuthe ngqo abafundi ukuba uya kuYise, kodwa uya kubuya. Ulwazi lwangaphambili awayebanike lona abafundi aluzange lubathintele ekoyisweni yintlekele. Kumxholo womzekeliso weentombi ezilishumi, intlekele yindawo apho isimilo sibonakaliswa khona, kodwa singaze siphuhliswe khona. UYesu wayebakhethile waza wabamisela abafundi, yaye wabaxelela loo nyaniso kanye phambi kwentlekele.
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.
Asingobani nina enandinyulayo mna, kodwa ndininyulile mna, ndaza ndanimisela, ukuze nihambe nize nithwale isiqhamo, nokuba isiqhamo senu sihlale sikho; ukuze enokuba nithe nacela ntoni na kuYise egameni lam, aninike kona. Yohane 15:16.
Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.
Kanti nangona babekhethiweyo, oko akuzange kubathintele ekoyisweni yile ngxaki.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Isimilo sityhilwa yintlekele. Xa ilizwi elinyanisekileyo lavakalisa ezinzulwini zobusuku lisithi, ‘Yabonani, umyeni uyeza; phumani niye kumhlangabeza,’ iintombi ezazilele zavuswa ebuthongweni bazo, kwaza kwabonakala ukuba ngoobani ababelungiselele eso siganeko. Omabini amaqela afunyanwa engalindelanga, kodwa elinye lalilungiselelwe imeko engxamisekileyo, kanti elinye lafunyanwa lingenalo ulungiselelo. Isimilo sityhilwa ziimeko. Iimeko ezingxamisekileyo zikhupha ubunyani besimilo. Intlekele ethile esuka ngesiquphe nengalindelekanga, ukufelwa, okanye imbandezelo, ukugula okuthile okungalindelekanga okanye intlungu, into ethile ezisa umphefumlo ubuso ngobuso nokufa, iya kukhupha okwenene okungaphakathi kwesimilo. Kuya kubonakaliswa nokuba lukhona na ukholo lokwenene kwizithembiso zelizwi likaThixo. Kuya kubonakaliswa nokuba umphefumlo uxhaswa lubabalo na, nokuba ikho na ioli esityeni kunye nesibane.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Amaxesha ovavanyo afikela bonke. Siziphatha njani na phantsi kovavanyo nokuqinisekiswa kukaThixo? Izibane zethu ziyacima na? okanye sisazigcina zivutha? Silungiselelwe na yonke imeko engxamisekileyo ngonxulumano lwethu naYe, lowo uzaliswe lubabalo nenyaniso? Ezi ntombi zintlanu ezilumkileyo zazingakwazi ukudlulisela isimilo sazo kwezi ntombi zintlanu ezizizidenge. Isimilo simelwe kukubunjwa sithi njengabantu ngabanye.” Review and Herald, October 17, 1895.
The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.
ISityhilelo sikaYesu Kristu esichongiweyo kwiivesi zokuqala zencwadi yesiTyhilelo sisigidimi sokugqibela sesilumkiso esisiwa ecaweni kuqala, size emva koko siye ehlabathini. Eso sityhilelo siyatyhilwa, kususwe itywina kuso, kanye phambi kokuvalwa kwexesha lovavanyo, yiNgonyama yesizwe sakwaYuda, echongwe kwiSityhilelo isahluko sesihlanu njengokuphela koLowo ufaneleyo ukuyivula incwadi eyayitywiniwe.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.
Kwaye omnye wamadoda amakhulu wathi kum, Musa ukulila; khangela, iNgonyama yesizwe sakwaYuda, iNgcambu kaDavide, yoyisile ukuba iyivule incwadi, nokukhulula amatywina ayo asixhenxe. ISityhilelo 5:5.
The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.
INgonyama yesizwe sakwaYuda ikwanguye “ingcambu kaDavide,” yaye ikwangulo “unyana kaDavide,” kanjalo ikwayiNkosi kaDavide. Unxulumano olumelwe yiNgonyama yesizwe sakwaYuda luchaza ukuba xa iNgonyama yesizwe sakwaYuda itywina okanye ityhila inyaniso, ikwenza oko ngokusebenzisa umthetho wokukhankanywa kokuqala, ochaza isiphelo sento ngokuqala kwento njengoko kumelwe nguYesu “njengengcambu kaDavide.” Xa inyaniso ityhilwa ngexesha ‘elithile’ lesiphelo, kuqaliswa inkqubo yokuhlanjululwa njengoko imelwe kuDaniyeli ishumi elinesibini.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.
“YayiyiNgonyama yesizwe sakwaYuda eyavula incwadi yaza yanika uYohane isityhilelo sento emele ukubakho kule mihla yokugqibela. UDaniyeli wema kwisabelo sakhe ukuze athwale ubungqina bakhe, obabutywiniwe kwada kwafika ixesha lesiphelo, xa isigidimi sengelosi yokuqala sasimele ukuvakaliswa kwihlabathi lethu. Ezi zinto zibaluleke ngokungenamlinganiselo kule mihla yokugqibela, kodwa lo gama ‘abaninzi baya kuhlanjululwa, benziwe mhlophe, bavavanywe,’ ‘abangendawo baya kwenza ngokungendawo: yaye akukho namnye kwabangendawo oya kuqonda.’” Manuscript Releases, umqulu 18, 14, 15.
The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.
Umsebenzi kaYesu njengeNgonyama yesizwe sakwaYuda ubaluleke ngokungenasiphelo, kodwa “akukho namnye” kwabangendawo “oya kuqonda” umsebenzi wakhe okanye isigidimi esityhiliweyo.
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.
Wathi yena, Hamba indlela yakho, Daniyeli; ngokuba la mazwi avalelwe, atywiniwe kwada kwafika ixesha lokuphela. Baninzi abaya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda; ke bona abalumkileyo baya kuqonda. Daniyeli 12:9, 10.
The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.
Inkqubo yokuvavanywa imelwe ngamanyathelo amathathu; “bahlanjululwa, benziwa mhlophe, baza bavavanywa.” La manyathelo mathathu amele amanyathelo amathathu “eendaba ezilungileyo ezingunaphakade,” athi kwisigidimi sengelosi yokuqala amelwe ngala mazwi: yoyikani uThixo (bahlanjululwa), nimnike uzuko (benziwa mhlophe), kuba lifikile ilixa lomgwebo waKhe (bavavanywa). La manyathelo mathathu ayiyo “inyaniso,” njengoko imelwe ngonobumba wokuqala, unonobumba weshumi elinesithathu, nonobumba wokugqibela wealfabhethi yesiHebhere, yaye xa abo nobumba bedityaniswa kunye ngaloo ndlela, kudalwa igama lesiHebhere elithi “inyaniso.”
Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”
Loo manyathelo mathathu ayiyo “indlela,” kuba indlela kaThixo, ngokuka-Asafu kwiNdumiso 77:13, isengcweleni, apho entendelezweni umoni ahlanjululwa ngokuphalazwa kwegazi. Emva koko elo gazi lisiwa lingene engcweleni, emele ungcwaliso, oluyinkqubo “yokwenziwa mhlophe.”
And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.
Yaza yaphendula kum mna omnye wabadala, esithi, Ngoobani aba banxibe iingubo ezimhlophe? yaye bavela phi na? Ndaza ndathi kuye, Nkosi yam, wena uyakwazi. Waza wathi kum, Aba ngabo baphumayo embandezelweni enkulu, bazihlamba iingubo zabo, bazenza mhlophe egazini leMvana. IsiTyhilelo 7:13, 14.
The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.
Umoni ogwetyiweyo nogwetyiselwa ubungcwele emva koko ulungiselelwa ukuba “avavanywe” emgwebeni omelweyo yiNgcwele kaNgcwele. UYesu “uyindlela”, “uyinyaniso” yaye “ububomi”. Indlela sisiqalo, inyaniso sisiphakathi, yaye ubomi sisiphelo. Ukuba sihlanjululwe linyathelo lokuqala, sisendleleni, yona engumendo wabagwetyiweyo.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Ke wona wona umendo wamalungisa unjengokukhanya okubengezelayo, okukhanya ngakumbi nangakumbi kuse kude kube yimini egqibeleleyo. IMizekeliso 4:18.
The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.
Inyathelo yesibini kukubonakaliswa kobulungisa okufezekiswa ngenyaniso yaKhe, kuba iLizwi laKhe liyinyaniso.
Sanctify them through thy truth: thy word is truth. John 17:17.
Bayingcwalise ngenyaniso yakho; ilizwi lakho liyinyaniso. Yohane 17:17.
Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.
Abo bagwetyelweyo bamelwe linyathelo lokuqala, abo bangcwalisiweyo bamelwe linyathelo lesibini. Amanyathelo amabini okuqala alungiselela abo bagwetyelweyo nabangcwalisiweyo ukuba bangene emgwebeni baze bamkele ubomi obungunaphakade. UYesu uyindlela, yinyaniso, nobomi.
“Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.
“Ubulungisa obungaphakathi bungqinwa bubulungisa obungaphandle. Lowo ulilungisa ngaphakathi akangowentliziyo elukhuni nongenasimfesane, kodwa imihla ngemihla ukhulela emfanekisweni kaKristu, eqhubeka ukusuka emandleni esiya emandleni. Lowo ungcwaliswayo ngenyaniso uya kuba nokuzeyisa, aze alandele emkhondweni kaKristu kude kube lubabalo lulahleka eluzukweni. Ubulungisa esigwetyelwa ngabo ukuba silungile bubalelwa kuthi; ubulungisa esingcwaliswa ngabo bunikelwa kuthi. Obokuqala sisihloko sethu sasezulwini, obesibini kukulungeleka kwethu izulu.” Review and Herald, Juni 4, 1895.
John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.
UYohane isahluko seshumi elinesine kude kuse kwisahluko seshumi elinesixhenxe uphinda-phinda ukujongana nemibandela yendlela umfundi aya kusabela ngayo xa uKristu emshiya esiya kuYise. Uthembisa ukubuya, yaye wayeqonda, (nangona abafundi babengaqondi), ukuba intlekele eyayisiza kungekudala yayiza kuvelisa ukudana okunzulu. Kuzo zonke ezo zahluko zine kulukwe ukuchongwa nokuchazwa koMoya oyiNgcwele njengo “Mthuthuzeli.” UMoya oyiNgcwele uchongwa izihlandlo ezine njengo “Mthuthuzeli” kwiVangeli kaYohane, yaye kube kanye kweyokuQala kaYohane, kodwa apho elo gama liguqulelwe ngokuthi “ummeli.” Alifumaneki nakweyiphi na enye indawo kwiTestamente eNtsha.
The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.
ITestamente eNdala inegama lesiHebhere eliguqulelwe ngokuthi “umthuthuzeli” kwiNtshumayeli 4:1 nakwiSililo 1:9 nese-16. Zontathu ezo ndawo zibonisa ukuba abacinezeli babacinezele abantu bakaThixo, yaye abanamthuthuzeli wokubaxhasa ekubandezelekeni nasekudanisekeni abazifumana bekukho.
The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.
Ukuchongwa koMoya oyiNgcwele njengo“Mmeli” kubekwe kweso siqendu apho uYesu afuna ukulungiselela abafundi ukudana okukhulu okulele phambi kwabo kwiiyure nje ezimbalwa ezizayo. Kulo mongo ugxininisa ukuba kwanasekungabikho kwakhe uMoya oyiNgcwele uya kubakho ukuze abanike intuthuzelo. Ngokuchaza uMoya oyiNgcwele kumongo woMmeli, uYesu ucacisa iimpawu zomsebenzi aza kuwufeza uMmeli.
Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.
Ukubhekisa kukaYesu ngokuphindaphindiweyo ekumkeni kwaKhe nasekubuyeni kwaKhe kubeka kanye eso sihloko phezulu kuludwe ngokubhekisele kumxholo oyintloko wale ndinyana.
John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”
Yohane 14:2–4, 18, 19, 28; 16:5–7, 10, 28; 17:11–13 ziivesi ezithetha ngokuthe ngqo ngexesha lokulibazisa elikumzekeliso weentombi ezilishumi. Zidityaniswe nezi vesi zingaphambili esi sicatshulwa silandelayo esithi, ngokuphindaphinda, sigxininise ixesha lokulibazisa; kuba “iNkosi ayiphindaphindi izinto ezingabalulekanga kakhulu.”
A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.
Kuseza kube mzuzwana, ningabi sandibona; kwakhona kuseza kube mzuzwana, nize nindibone, ngokuba ndiya kuYise. Athi ngoko amanye kubafundi bakhe phakathi kwawo, Yintoni na le ayithethayo kuthi, esithi, Kuseza kube mzuzwana, ningabi sandibona; kwakhona kuseza kube mzuzwana, nize nindibone; kananjalo, esithi, Ngokuba ndiya kuYise? Athi ngoko, Yintoni na le ayithethayo, esithi, Kuseza kube mzuzwana? Asikuqondi akutshoyo. UYesu ke wayesazi ukuba banqwenela ukumbuza, waza wathi kubo, Nibuza na phakathi kwenu ngale nto ndiyithethileyo, yokuba, Kuseza kube mzuzwana, ningabi sandibona; kwakhona kuseza kube mzuzwana, nize nindibone? Inene, inene, ndithi kuni, niya kulila, nililele, ke lona ihlabathi liya kuvuya; nani niya kuba lusizi, kodwa usizi lwenu luya kujikwa lube luvuyo. Umfazi, xa esenkenkethweni, uba lusizi, ngokuba ilixa lakhe lifikile; kodwa asakuzala umntwana, akabi sasikhumbula isibetho, ngenxa yovuyo lokuba umntu uzelwe ehlabathini. Nani ke ngoku ninosizi; kodwa ndiya kuphinda ndinibone, ize intliziyo yenu ivuye, novuyo lwenu kungabikho mntu unokunihlutha lona. Yohane 16:16–22.
At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.
Ubuncinane iivesi ezingamashumi amabini ananye kwizahluko zeshumi elinesine ukuya kweshumi elinesixhenxe zichaza ixesha apho abafundi babeya kufuneka balinde ukuba uKristu abuye. Elo xesha laliya kuqala ekufeni kukaKristu, liqhubeke de kube kukubuya kwaKhe kuYise. Ixesha ababemele balinde ngalo ukubuya kwaKhe lifuzisela ixesha lokulibaziseka emzekelisweni weentombi ezilishumi. Njengakwimbali kaLuka yabafundi base-Emawusi, ukuphoxeka komnqamlezo kufanekisa ngokwesiprofeto ukuqala kwexesha lokulibaziseka elilandela ukuphoxeka kokuqala.
In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.
Kwisicatshulwa sokuqala sencwadi yokuqala yeBhayibhile sifumana ibali lendalo, yaye siyaqonda abantu abathathu boBathathu Emnye basezulwini. Kwisicatshulwa sokuqala sencwadi yokugqibela yeBhayibhile sifumana abantu abathathu boBathathu Emnye basezulwini. Kwezi zahluko zine siziqwalaselayo sifumana abantu abathathu boBathathu Emnye basezulwini. Ukuqonda le nyaniso kusivumela ukuba sibeke ezi zahluko zine zikaYohane phezu komgca wesiprofeto weGenesis isahluko sokuqala ivesi yokuqala kuse kwisahluko sesibini ivesi yesithathu, kwanaphezulu kweSityhilelo isahluko sokuqala iivesi zokuqala kuse kweyeshumi elinanye.
In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.
Kule ndima uYesu uthi kuTomas, ukuba umntu umbonile uYesu, umbonile noYise. Le ndima ikwachaza ukuba uKristu nguye owathuthuzelayo abafundi ngobukho bakhe, kodwa xa emkayo, wayeya kuthumela “omnye” “uMthuthuzeli.” UMoya oyiNgcwele nguMthuthuzeli, kodwa noKristu wayenguMthuthuzeli.
If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.
Ukuba benindazile mna, ngeniyamazi noBawo wam; yaye kususela ngoku niyamazi, nimbonile. UFilipu wathi kuye, Nkosi, sibonise uBawo, oko kwanele kuthi. UYesu wathi kuye, Kade kangaka ndinani, ukanti akukandazi na, Filipu? Lowo undibonileyo mna umbonile uBawo; ke uthini na wena ukuthi, Sibonise uBawo? Yohane 14:7–9.
Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.
UTomas umele abo bangaphakathi kubuAdventist abangalivumiyo ukubona ubungqina bobudlelwane bobo bathathu basezulwini, nangona kusenokwenzeka ukuba baye bazifunda izihlandlo ezininzi nangokuphindaphindiweyo iingqinisiso ezixhasa loo nyaniso.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.
Kwaye ndiya kucela kuYise, yaye uya kuninika omnye uMthuthuzeli, ukuze ahlale nani ngonaphakade; kwaMoya wenyaniso; ihlabathi elingenako ukumamkela, ngokuba lingamboni, lingamazi; ke nina niyamazi; ngokuba uhleli nani, yaye uya kuba kuni. Andiyi kunishiya ningenamthuthuzeli; ndiya kuza kuni. Kusasele umzuzwana nje, ihlabathi lingabi sandibona; ke nina niyandibona; ngokuba ndiyaphila, nani niya kuphila. Yohane 14:16–19.
If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”
Ukuba simbonile uYesu, simbona uYise. UYesu ngu“uMthuthuzeli” yaye uMoya oyiNgcwele “ngomnye uMthuthuzeli.” Ukuba simbonile uYesu, simbona uYise, yaye simbona noMthuthuzeli. Kwiindawo ezihlanu apho igama elithi mthuthuzeli lisetyenziswe khona eBhayibhileni, zonke zisetyenziswe ngumpostile uYohane. Kulo mkhombiso wesihlanu eli gama liguqulelwe ngokuthi “ummeli.”
My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.
Bantwan’abancinane bam, ezi zinto ndinibhalela zona ukuze ningoni. Ke ukuba kukho nabani na owonayo, sinoMmeli kuYise, uYesu Kristu olilungisa. 1 Yohane 2:1.
If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.
Ukuba nabani na esona, sinonoMthuthuzeli, uYesu Kristu olilungisa. Ummeli ngulowo uncengela umoni. UPawulos uchaza umsebenzi kaYesu njengowokuba abe ngummeli wethu.
Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.
Ngubani na ogwebayo? NguKristu owafayo, ewe, endaweni yoko, owavuswayo kwakhona, okwa naye usekunene kukaThixo, okwa naye usenzela ukucela. Roma 8:34.
Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.
UYesu ungummeli womoni, nto leyo ebandakanya ukuba unguMthuthuzeli. Kwakweso sahluko uPawulos wayesele ebonisile ngaphambili ukuba noMoya oyiNgcwele uyasithethelela nathi.
Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.
Ngokukwanjalo noMoya uyasinceda ekusweleni kwethu amandla; kuba asikwazi oko simelwe kukukuthandazela njengoko sifanele; kodwa uMoya ngokwawo uyasithethelela ngokuncwina okungenakuvakaliswa. Ke lowo uziphengululayo iintliziyo uyakwazi oko okuyingqondo kaMoya, ngokuba ubathethelela abangcwele ngokokuthanda kukaThixo. Roma 8:26, 27.
Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.
UYesu noMoya oyiNgcwele bobabini bachongwa njengoMthuthuzeli, yaye ngenxa yoko bobabini bangabameli abasenzela ukuthethelela. Abantu abathathu bobuthathu basezulwini bonke bamelwe kwesi sicatshulwa sikaYohane esisiphononongayo, yaye xa sidityaniswa nobungqina bokuqala bencwadi yokuqala yeBhayibhile nobungqina bokuqala bencwadi yokugqibela yeBhayibhile, ukukhanya okuphathelele kubudlelwane nomsebenzi wabantu abathathu bobuThixo kuyakhuliswa.
“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. 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.
“UBawo akanakuchazwa ngezinto zomhlaba. UBawo ububuninzi bonke bobuThixo ngokwasemzimbeni, yaye akabonakali emehlweni abantu abafayo. UNyana ububuninzi bonke bobuThixo obubonakalisiweyo. Ilizwi likaThixo limvakalisa ukuba ‘ungumfanekiso ocacileyo wesiqu saKhe.’ ‘Kuba uThixo walithanda ihlabathi kangaka, ngokokuba wanikela ngoNyana wakhe okuphela kwamzeleyo, ukuze bonke abakholwayo kuye bangatshabalali, koko babe nobomi obungunaphakade.’ Apha kubonakalisiwe ubuntu bukaBawo.”
“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 powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.
“UMthuthuzeli awathembisa ukuwuthumela uKristu emva kokunyukela kwaKhe ezulwini, nguMoya ekupheleni konke kobuThixo, ebonakalalisa amandla obabalo olungcwele kubo bonke abamamkelayo nabakholwayo kuKristu njengoMsindisi wobuqu. Kukho abantu abathathu abaphilayo bobathathu basezulwini. Egameni la magunya mathathu,—uYise, uNyana, noMoya oyiNgcwele, abo bamamkelayo uKristu ngokholo oluphilayo bayabhaptizwa, yaye la magunya aya kusebenzisana nabathobekileyo basezulwini kwimizamo yabo yokuphila ubomi obutsha kuKristu.”
“What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.
“Umelwe ntoni umoni?—Makholwe kuKristu. UngowakaKristu, uthenge ngexabiso legazi loNyana kaThixo. Ngezilingo nangeembandezelo uMsindisi wabahlangula abantu ebukhobokeni besono. Yintoni ke emelwe kukuba siyenze ukuze sisindiswe esonweni?—Kholwani eNkosini uYesu Kristu njengoMsindisi oxolela isono. Lowo uvumayo isono sakhe aze athobise intliziyo yakhe uya kwamkela uxolelo. UYesu unguMsindisi oxolela isono kwanangoNyana okuphela kwamzeleyo kaThixo ongenamda. Umoni oxolelweyo uxolelaniswa noThixo ngoYesu Kristu, uMhlanguli wethu esonweni. Ehleli endleleni yobungcwele, ungophantsi kobabalo lukaThixo. Uziselwa usindiso olupheleleyo, uvuyo, noxolo, kwanobulumko bokwenyaniso obuphuma kuThixo.”
“Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.
“Ukholo egazini elicamagushelo likaYesu Kristu sisiqinisekiso soxolelo. UKristu unako ukuhlambulula asuse sonke isono. Ukuthembela okulula kula mandla imihla ngemihla kuya kunika umntu ubulumko obubukhali bokwahlulela oko kuya kuwugcina umphefumlo kule mihla yokugqibela ekubotshweni sisono. Ngokholo nangomthandazo, ngolwazi ngoKristu, umele ukusebenza usindiso lwakhe.”
“The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.
“UMoya oyiNgcwele uyasazi yaye usikhokelele kuyo yonke inyaniso. UThixo ulunike uNyana wakhe okuphela kozelweyo, ukuze bonke abakholwayo kuye bangatshabalali, koko babe nobomi obungunaphakade. UKristu unguMsindisi womoni. Ukufa kukaKristu kumkhulule umoni. Eli kuphela ithemba lethu. Ukuba sizinikela ngokupheleleyo, size siqhelisele iimpawu ezilungileyo zikaKristu, siya kufumana umvuzo wobomi obungunaphakade.”
“‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.
“‘Lowo ukholwayo kuNyana, unaye noYise.’ Lowo uno kholo oluqhubekayo kuYise nakuNyana, unaye noMoya. UMoya oyiNgcwele ungumduduzi wakhe, yaye akaze emke enyanisweni.” Bible Training School, Matshi 1, 1906.
Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.
Ngaphaya kokukhanya okongeziweyo ngomsebenzi nolwalamano lwesithathu sasezulwini, ukuchongwa kwesi sithathu sasezulwini kweso sicatshulwa kunika ubungqina bokuba ezi zahluko zine zimele zilungelelaniswe nesigidimi esithe ngoku sivulwa yiNgonyama yesizwe sakwaYuda.
The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.
Ubungqina obukwimbali yabafundi base-Emawusi bumele ubungqina obuthathu obuchaza ukuba ukuphoxeka nexesha lokulibaziseka elalandela umnqamlezo bumele ukuphoxeka nexesha lokulibaziseka elilandela ukuphoxeka kokuqala. Kukho obunye ubungqina obuxhasa ukuba imbali emelwe kwizahluko ezine zikaYohane imele iimeko zokuphoxeka kokuqala.
The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”
Ivesi yokugqibela yebali lendalo, eliyinyaniso yokuqala ekhankanyiweyo eLizwini likaThixo, iphela ngamazwi amathathu, yaye ngalinye kuloo mazwi liqala ngonobumba omnye kwabathathu abenza igama elithi “inyaniso,” yaye oko likwenza ngolandelelwano oluchanekileyo. Ibali lendalo kwiGenesis liqala ngamazwi athi, “Ekuqaleni” yaye liphela ngamazwi amathathu athi “uThixo wadala wenza.”
The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.
Unobumba bokuqala bala mazwi mathathu, xa edibene, benza igama elithi inyaniso. Ibali lendalo liqala “ngesiqalo” lize liphele ngelizwi elimelwe ngokomfuziselo ngoonobumba abamele i-Alpha ne-Omega. Kwangokunjalo, kwisicatshulwa sokuqala sencwadi yokugqibela yeBhayibhile, uYesu uchongwa kabini njengo-Alpha no-Omega, isiqalo nesiphelo, owokuqala nowokugqibela. Abo nobumba bathathu abamele i-Alpha ne-Omega banikela ngenye ingqina yokuba isicatshulwa esikuYohane simele sihlanganiswe nomgca wesiprofeto osekuqaleni kweGenesis kunye nomgca wesiprofeto osekuqaleni kweSityhilelo. Obo bungqina buyaqatshelwa ngaphakathi kwenkcazo yomsebenzi woMthuthuzeli. Umsebenzi woMthuthuzeli ngumsebenzi wamanyathelo amathathu omelwe ngabo banye oonobumba abathathu bamaHebhere. Utyikityo lwe-Alpha ne-Omega luyasivumela ukuba sibeke ezi zahluko zine kwimeko yomyalezo weSityhilelo sikaYesu Kristu ovulwa amatywina kamsinya nje phambi kokuba kuvalwe ixesha lovavanyo.
The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.
Iindudumo ezisixhenxe zimele iimpawu-ndlela ezine ezithile (amanqaku exesha) namaxesha amathathu athile aqala ngophawu-ndlela lokuhla kwengelosi eza kukhanyisa ihlabathi ngozuko lwaYo. Olo phawu-ndlela lwalulinqaku lexesha. Uphawu-ndlela lwesibini (inqaku lexesha) kukudana kokuqala, okungenisa ixesha lokulibaziseka. Ixesha lokulibaziseka likhokelela kuphawu-ndlela lwesithathu (inqaku lexesha) apho inyaniso ityhilwa ekutywiniweni kwayo, yaye oko kuvelisa intshukumo. Intshukumo iphela kuphawu-ndlela lwesine (inqaku lexesha) olumelwe njengomgwebo. Ezo mpawu-ndlela zine namaxesha amathathu exesha ngalinye zimele indudumo, zizonke zibe ziindudumo ezisixhenxe. Zikwamele indibaniselwano yesine-nesithathu.
In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.
Kumanqaku angaphambili sichongile ukuba ukuqonda koovulindlela ngeebandla ezisixhenxe, amatywina asixhenxe nezigodlo ezisixhenxe kuyayamkela “indibaniselwano yesine nesithathu.” Iibandla ezine zokuqala, amatywina amane okuqala nezigodlo ezine zokuqala zahlukile kwezi bandla zintathu zokugqibela, amatywina amathathu okugqibela nezigodlo ezintathu zokugqibela. Iindudumo ezisixhenxe zimele izikhumbuzo ezine, kodwa ngaphakathi kwezo zikhumbuzo zone kukho amaxesha amathathu. Indibaniselwano yobuthixo “yesine nesithathu,” ethi encwadini yeSityhilelo imiselwe phezu kwamangqina amathathu (iibandla, amatywina nezigodlo), kwaye loo mangqina angqina ubunyani bendibaniselwano “yesine nesithathu” yeendudumo ezisixhenxe zencwadi yeSityhilelo.
Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.
Noko ke, ngaphakathi kumgca wembali omelwe ziindudumo ezisixhenxe, kukho omnye umgca wesiprofeto ofihlakeleyo nowahlukileyo, onemiqondiso emithathu yendlela eyahlukileyo kumfuziselo omelwe njengezi ndudumo zisixhenxe. Ngoko ke, xa siqwalasela ubudlelane besiprofeto phakathi kwezi ndudumo zisixhenxe nembali efihlakeleyo ngoku etyhilwayo, sifumanisa ukuba ezi ndudumo zisixhenxe zibonisa imiqondiso emine yendlela (amanqaku exesha), yaye imbali efihlakeleyo yona ibonisa imiqondiso emithathu yendlela (amanqaku exesha). Njengamabandla, amatywina, amaxilongo neendudumo, imbali efihlakeleyo imele imiqondiso emithathu yendlela enxulunyaniswe nemiqondiso emine yendlela yezi ndudumo zisixhenxe. Imbali efihlakeleyo nayo inendibaniselwano yesithathu-yesine.
In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.
Kwimbali efihlakeleyo efakwe ngaphakathi kwezandi ezisixhenxe, kukho iimpawu zendlela ezintathu ezahlukileyo, nganye yazo ingu “ndawo yexesha,” yaye eyokuqala neyokugqibela kwezo mpawu zendlela zintathu zimela ukudana. Kukho “ixesha elithile” elahlukileyo phakathi kophawu lokuqala nolwesibini, kwakho “ixesha elithile” elahlukileyo phakathi kophawu lwesibini nolwesithathu lwala manqaku exesha. Igama elithi “ukudana” lavela kwingcamango yedinga eliphosiweyo yaye ngaphakathi kwentsingiselo yalo lithwala ugxininiso lwendawo yexesha. Ubusuku obuphakathi nabo lixesha elichaziweyo. Imbali efihlakeleyo ibonakaliswa ngamanqaku amathathu exesha ahlukaniswe ngamaxesha amabini athile; ixesha lokulibaziseka nentshukumo yenyanga yesixhenxe.
The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.
Uphawu lokuqala lwendlela lwembali efihlakeleyo luchonga ukuphoxeka, yaye uphawu lokugqibela lwendlela nalo luchonga ukuphoxeka. Ngoko ke, ukusukela ekuphoxekeni kokuqala kuse kuse ekuphoxekeni kokugqibela kukho umgca ofihlakeleyo wesiprofeto onezinyathelo ezithathu ezifanayo nalezo zikho kuzo zonke imigca yohlaziyo. Kananjalo unotyikityo luka-Alfa no-Omega, kuba oonobumba abathathu abenza “inyaniso” bayangqamana neempawu zendlela ezintathu eziqala zize ziphele ngokuphoxeka. Loo mbali ifihlakeleyo phakathi kweendudumo ezisixhenxe yinyaniso ethi iNgonyama yesizwe sakwaYuda ngoku iyityhile.
The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.
Isiqendu esikuYohane esisigqalayo singeniswa kwisahluko esingaphambili ngeSidlo Sokugqibela, kugxininiswa ukuba umyalezo wale zahluko zine umele ukudliwa. Ezo zahluko zine ziphela ngohambo oluya eGetsemane. Ibali lenzeka kuloo ntshukumo isuka ekudleni kude kube kuqalisa ingxaki yomnqamlezo. Ngokwesiprofeto, imeko yale zahluko zine ichaza umyalezo wokugqibela omelwe ukudliwa phambi komgwebo. Umyalezo okhokelela ekuvalweni komgwebo, ngumyalezo otyhilwayo encwadini yeSityhilelo, kanye ngaphambi kokuba umgwebo uvalwe.
The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.
Abafundi noYesu bakuloo ndawo kwimbali yesiprofeto apho baziswa khona ngexesha lokulibaziseka. Kwimbali yamaMillerite iNkosi yasusa isandla saYo ukuze kuvele ukuqonda komyalezo weSikhalo Sasezinzulwini Zobusuku, kodwa ukuqonda okwavelisa umyalezo kaSamuel Snow kwakwazisa namaMillerite ukuba ayekwithuba lokulibaziseka lweentombi ezilishumi. Abafundi babesandul’ ukutya iSidlo Sokugqibela, yaye njengoko babewutyisa umyalezo engqondweni, uKristu wachaza ixesha lokulibaziseka kwizahluko ezine zikaYohane.
Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.
Ukuqonda kukaSamuel Snow kunokuxhaswa ngamaxwebhu njengoludwe lwamanqaku, awakhulisa ukuqonda kokugqibela okumelwe ngumyalezo weMidnight Cry. Njengoko umyalezo wakhe wawusakhula, wawukwawuveza koludwe lweentlanganiso zeenkampu. Olu ludwe lwamanqaku olwalukhokelela kwiintlanganiso zeenkampu ekugqibeleni lwamsa kwintlanganiso yenkampu yase-Exeter, eyathabatha iintsuku ezintandathu. Ngokwesiprofeto umyalezo weMidnight Cry uphuhliswa ngokuthe chu kwisithuba sexesha. Ezi zahluko zine zikuYohane zenzeka kwimbali yesiprofeto apho umyalezo uphuhliswa khona.
In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.
Kwiizahluko ezine zikaYohane sinomsebenzi woMoya oyiNgcwele uchazwe njengamanyathelo amathathu; ukweyiseka ngesono, ngobulungisa nangomgwebo. La manyathelo mathathu akwangamanqaku amathathu endlela embali efihlakeleyo efakwe phakathi kweendudumo ezisixhenxe.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.
Noko ke, ndinixelela inyaniso; kulungele nina ukuba ndimke; kuba ukuba andimki, uMthuthuzeli akayi kuza kuni; kodwa ukuba ndimka, ndiya kumthumela kuni. Ke kaloku xa athe weza, uya kulohlwaya ihlabathi ngasono, nangobulungisa, nangomgwebo: ngasono, ngokuba bengakholwa kum; ngobulungisa, ngokuba ndiya kuBawo, ningabi sandibona; nangomgwebo, ngokuba umphathi weli hlabathi ugwetyiwe. Ndisenezinto ezininzi zokunithetha kuni, kodwa aninakuzithwala ngoku. Noko ke xa athe weza yena uMoya wenyaniso, uya kunikhokelela kuyo yonke inyaniso; kuba akayi kuthetha ngokwakhe; kodwa oko athe wakukuva, uya kukuthetha oko; aze anibonise izinto ezizayo. Yena uya kundizukisa; ngokuba uya kwamkela kokwam, aze anibonise kona. Yohane 16:7–14.
In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.
Kwimbali yamaMillerite, uYesu akazange abuye ukuze aphelise ixesha lokulibaziseka eSikhalweni Sasebusuku. Wasusa isandla saKhe, waza wathulula okanye wathumela uMoya oyiNgcwele. UMoya oyiNgcwele, omelwe njengoMthuthuzeli, weza kususa ukudana. Weza ukubonelela intuthuzelo kwabo bakhethiweyo, kodwa ababedidekile ngenxa yokudana kwesiprofeto esingaphumelelanga.
We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.
Sikhe sabonisa ngaphambili ukuba umpostile uYohane, uHezekile noYeremiya bonke baboniswa besitya incwadi encinane emnandi njengobusi emlonyeni. Kukho umahluko ocwangcisiweyo phakathi kwabo baprofeti bathathu, odla ngokungaqatshelwa.
Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.
uHezekile usetyenziswa ukubonisa abo badla incwadi encinane, baza banikwa isigidimi sokusisa ecaweni kaThixo ewileyo. UHezekile ubonisa ukuba incwadi etyiwayo ichaza umsebenzi omele ke ngoko ufezekiswe. Umele isigidimi esanikwa abantu bakaThixo ababekhe banyulwa ngaphambili. Isigidimi sakhe seso sibopha abantu bakaThixo ababekhe banyulwa ngaphambili babe zizithungu ezimiselwe umlilo. Kwizahluko ezine zikaYohane, uYesu uchaza injongo yomsebenzi kaHezekile.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
Khumbulani ilizwi endalithetha kuni, elokuba, Umkhonzi akamkhulu kunenkosi yakhe. Ukuba banditshutshisile mna, nani baya kunitshutshisa; ukuba baligcinile ilizwi lam, nelenu baya kuligcina. Ke zonke ezi zinto baya kuzenza kuni ngenxa yegama lam, kuba bengamazi lowo wandithumayo. Ukuba bendingezanga ndathetha kubo, ngebengenaso isono; kodwa ngoku abanazigqubuthelo zesono sabo. Lowo undithiyayo uthiya noBawo. Ukuba bendingenzanga phakathi kwabo imisebenzi ekungekho namnye omnye umntu wayenzayo, ngebengenaso isono; kodwa ngoku bobabini bayibonile baza bathiya mna noBawo. Kodwa oku kwenzeke ukuze kuzaliseke ilizwi elibhaliweyo emthethweni wabo, elokuba, Bandithiyile ngaphandle kwesizathu. Ke kaloku xa athe wafika uMthuthuzeli, endiya kunithumela kuni evela kuBawo, onguMoya wenyaniso, ophuma kuBawo, yena uya kungqina ngam. Yohane 15:20–26.
Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.
Umsebenzi kaHezekile, owaqala xa wadla incwadi, umele ukunikelwa komyalezo oya kwaliwa; kodwa ukwaliwa oko bubungqina bokuba bayamthiya uThixo yaye bayizalisile ngokupheleleyo indebe yexesha labo lovavanyo.
And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.
Waza wathi kum, Nyana womntu, ndikuthuma koonyana bakaSirayeli, kwisizwe esinemvukelo esindivukeleleyo; bona nooyise bonile kum, kwada kwangalo le mini. Kuba bangabantwana abangenantloni nabanentliziyo elukhuni. Ndiyakuthuma kubo; uze uthi kubo, Itsho iNkosi uYehova. Ke bona, nokuba baya kuva, nokuba baya kuyeka ukuva, (kuba bayindlu enemvukelo,) baya kwazi noko ukuba bekukho umprofeti phakathi kwabo. Hezekile 2:3–5.
Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.
Umsebenzi kaHezekile wawunjengobungqina obuchasene nabantu besivumelwano sangaphambili, njengoko kwakunjalo nakuKristu kumaYuda awayethanda ukuxambulisana; ngoko ke umyalezo kaHezekile ngumlayezo wokugqibela wesilumkiso obopha abantu besivumelwano sangaphambili njengokhula oluyinkunube lube ngumqulu, olumiselwe umlilo wentshabalalo.
“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, 118.
“Ndaza ndabona isithunywa sesithathu. Isithunywa sam esasihamba nam sathi, ‘Uyoyikeka umsebenzi waso. Uyesabeka umnqophiso waso. Siso isithunywa esiza kwahlula ingqolowa elukhuleni, size siyitywine, okanye siyibophe, ingqolowa ukuze igcinelwe uvimba wasezulwini. Ezi zinto zimele ukuthimba ingqondo iphela, nengqalelo iphela.’” Early Writings, 118.
The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.
Umsebenzi omelwe kukudliwa kwencwadana encinane uqala xa ingelosi enamandla isihla inencwadana encinane esandleni sayo. Kwimbali yengelosi yokuqala oku kwenzeka ngo-11 Agasti 1840, yaye kwimbali yengelosi yesithathu kwenzeka ngo-11 Septemba 2001. Omabini loo maxesha amela ukuzaliseka kweziprofeto ezinxulumene nokuba yi-Islam yesishwangusha sesibini okanye yi-Islam yesishwangusha sesithathu ngokulandelelana. Kungenxa yoko le nto uIsaya kwisahluko samashumi amabini anesibini, xa echaza imbandezelo entilini yombono ngenxa yamaFiladelfiya namaLawodike, echaza ukuba amaLawodike, awayengabantu abanyuliweyo bamaProtestanti ngowe-1840, kwanobuAdventist ababengabantu abanyuliweyo ngowama-2001, “babebotshiwe ngabatoli.” Abatoli kwisiprofeto seBhayibhile yi-Islam, yaye xa umbono we-Islam wazalisekayo ngowe-1840 nangowama-2001, abo babengabantu abanyuliweyo ngaphambili basikhaba isiprofeto se-Islam njengoko sasivezwa ngabo bamelwe nguHezekile. Ngelo xesha nalapho babotshelelwa khona njengokhula. Umsebenzi kaHezekile wawukususa “isigqubuthelo” esigubungela “isono sabo,” esimelelwa nguYesu njengentiyo kuThixo.
The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.
Umthwalo wentili yombono. Yintoni na ekuphatha ngoku, ukuba unyukele ngokupheleleyo phezu kwezindlu? Wena uzaliswe ziziphithiphithi, sixeko esinengxokozelo, sixeko esinemivuyo: amadoda akho abuleweyo awabulawanga likrele, yaye awafanga emfazweni. Bonke abalawuli bakho basabile ndawonye, babanjwe ngabatoli: bonke abafunyenwe kuwe babanjwe ndawonye, bona babebaleke bevela kude. Isaya 22:1–3.
And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Kwaye uThixo wayekunye naloo nkwenkwe [uIshmayeli]; yaza yakhula, yahlala entlango, yaba ngumtoli. Genesis 21:20.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Apho kungekho mbono, abantu bayatshabalala; kodwa lowo ugcina umthetho, unoyolo yena. IMizekeliso 29:18.
Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.
UYeremiya umele abo badla incwadi xa isithunywa esinamandla sehla esazakuwukhanyisa umhlaba ngobuqaqawuli baso, kodwa abathi bafumana ukudana ngenxa yoqikelelo olungazange luzaliseke luka-1843. UYeremiya uqwalasela ngokwesiprofeto ukuba ingaba uThixo wayexokile kusini na. Eso salathiso sidibanisa uYeremiya noHabakuki isahluko sesibini.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Ndiya kuma embonweni wam, ndizimise phezu kwenqaba, ndikhangele ukubona into aya kuthetha kum, nokuba ndiya kuthini na xa ndilulekwa. Waza uYehova wandiphendula, wathi, Bhala umbono, uwenze ucace emacwecweni, ukuze ofundayo abaleke. Kuba umbono uselixesha elimisiweyo, kodwa ekupheleni kwalo uya kuthetha, ungaxoki; nokuba uyalibala, mlinde; ngokuba uya kuza inene, akayi kulibala. Yabona, umphefumlo wakhe ozidlayo awulunganga kuye; ke yena ilungisa liya kuphila ngokukholwa kwalo. Habhakuki 2:1–4.
John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.
UYohane wasetyenziswa ukufuzisela abo baba namava obumnandi nentshutshiso ebuhlungu, emele imbali yonke ukusuka kuAgasti 11, 1840 kude kube nguOktobha 22, 1844.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Ndaza ndaya kwisithunywa, ndathi kuso, Ndinike loo ncwadi incinane. Sathi kum, Yithabathe uyidle iphele; iya kwenza isisu sakho sibe krakra, kodwa emlonyeni wakho iya kuba mnandi njengobusi. Ndaza ndayithabatha loo ncwadi incinane esandleni sesithunywa, ndayidla yaphela; yaye emlonyeni wam yayimnandi njengobusi; kwathi, kamsinya ndakuba ndiyidlile, isisu sam saba krakra. ISityhilelo 10:9, 10.
Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.
UEzekiyeli umele umsebenzi wokuvakalisa isigidimi sesiprofeto esibophelela ekugqibeleni abantu ababekhe banyulwa ngaphambili, umsebenzi owaqalwa xa ingelosi yehla ngomhla we-11 Agasti 1840 nango-11 Septemba 2001.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.
Kodwa wena, nyana womntu, yiva oko ndikuthethayo kuwe; musa ukuba nemvukelo njengaloo ndlu inemvukelo; vula umlomo wakho, udle oko ndikunika kona. Ndathi ke ndakukhangela, nanko kuselulwe isandla kum; yaye, khangela, kwakukho umsongo wencwadi kuso; wawandlala phambi kwam; wawubhaliwe ngaphakathi nangaphandle; yaye kwakubhalwe kuwo izililo, nokuzila, nosizi. Wabuya wathi kum, Nyana womntu, yidla oko ukufumanayo; yidla lo msongo, uhambe uye kuthetha kuyo indlu kaSirayeli. Ndaye ndawuvula umlomo wam, wandondla ngaloo msongo. Wathi kum, Nyana womntu, yondla isisu sakho, uzalise izibilini zakho ngalo msongo ndikunika wona. Ndawudla ke; wona waba semlonyeni wam njengobusi ngenxa yobumnandi. Hezekile 2:8–3:3.
Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.
UYeremiya umela imbali ka-11 Agasti 1840 kude kuse kanye ngaphambi koKhwelo lwasezinzulwini zobusuku.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Amazwi akho afunyanwa, ndawadla; ilizwi lakho laba luvuyo nokuchulumacha kwentliziyo yam; kuba ndibizwa ngegama lakho, Yehova, Thixo wemikhosi. Andihlalanga ebandleni labagculeli, andavuya; ndahlala ndedwa ngenxa yesandla sakho; kuba undizalisile ngumsindo. Yini na ukuba intlungu yam ihleli ihleli, nenxeba lam linganyangeki, elingavumiyo ukuphiliswa? Uya kuba kum na kanye njengomxoki, nanjengamanzi asilelayo? Ngako oko utsho uYehova ukuthi, Ukuba uyabuya, ndokubuyisa; uya kuma phambi kwam; ukuba ukhupha okunqabileyo kokungendawo, uya kuba njengomlomo wam; mababuyela kuwe bona, kodwa wena uze ungabuyeli kubo. Ndiya kukwenza kwaba bantu udonga lobhedu olunqatyisiweyo; baya kulwa nawe, kodwa abasayi kukweyisa; kuba ndinawe ukuze ndikusindise, ndikuhlangule, utsho uYehova. Ndiya kukuhlangula esandleni sabakhohlakeleyo, ndikukhulule esandleni sabangcangcazelisi. Yeremiya 15:16–21.
Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”
UYeremiya umele imbali yethu yangoku nesigidimi sethu. Isigidimi sangoku sisigidimi soKhalelo lwasezinzulwini zobusuku, esiphuhliswa ngokuthe ngcembe ngelo xesha xa abantu bakaThixo abamelwe nguYeremiya “bezaliswe” “ngumsindo,” becinga ukuba “intlungu” yabo iya kuba “ngunaphakade” yaye “inxeba” labo “alinganyangeki,” inxeba elalingasoze laphiliswa. Bazahlule “kwibandla labagculeli.” Abasayi kuphinda “bavuye” njengoko babesakha benjenjalo ekuqaleni bakuba beyidlile incwadi, yaye ibe “luvuyo” “lwentliziyo” yabo.
But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.
Kodwa kukho icebo labo bakuloo meko. “Ukuba uyabuya” kwakunye nokuba “ukuba ukhupha okuxabisekileyo koko kungento yanto” ngoko uThixo uya kubuyela kubo. KwisiHebhere, amazwi athi “ndiya kukubuyisa kwakhona” kweso sicatshulwa athetha ukuthi, uThixo uya kubuyela kubo, ukuba bona babuyela kuYe.
Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.
Ngoko ke zithobeleni kuThixo. Mchaseni uMtyholi, yaye uya kunibaleka. Sondelani kuThixo, yaye uya kusondela kuni. Hlambululani izandla zenu, nina boni; nihlambulule iintliziyo zenu, nina bantliziyo mbini. Khathazekani, nilile, nikhale; ukuhleka kwenu makuguqulwe kube sisijwili, novuyo lwenu lube lusizi. Zithobeni phambi kweNkosi, yaye iya kuniphakamisa. Yakobi 4:7–10.
If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.
Ukuba baya kusondela kuThixo, Yena uya kusondela kubo. Ukuba baya kuzenza ezi zinto, ngoko baya “kuma phambi” kweNkosi, yaye baya kuba “ngumlomo” kaThixo. Uqhubeka ke eyalela uYeremiya (thina) ukuba uya kubenza abantu Bakhe babe “ludonga lobhedu oluqinisiweyo” ngakubangendawo,” yaye emva koko “aboyikekayo” baya kuzisa imfazwe ngokuchasene nabo bamelwe nguYeremiya. “Abangendawo” bamele umfanekiso kaDaniyeli weentombi ezizizidenge zikaMateyu. “Aboyikekayo” bamele umanyano oluphindwe kathathu lweBhabheli yanamhlanje ngexesha lentlekele yomthetho weCawa.
The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.
Ubungqina babaprofeti abathathu bonke bujongene nembali enye, kodwa bujongene nemiba emithathu eyahlukeneyo yaloo mbali inye. UYeremiya umele abo basandula ukuva udano lokuqala, kodwa abangekafiki kwindawo yomqondiso weSikhalo Sasebusuku. Kulapho besikhona khona ukususela ngoJulayi 18, 2020. Umbuzo ngowokuba, siya kubuya na. Ukuba siyabuya, siya “kuthetha” egameni leNkosi kanye ngelo xesha iUnited States “ithetha” njengenamba.
The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.
Imbali uYeremiya ayibonisayo yimbali yethu yangoku, yaye yimbali emelwe ziziphawuli zendlela ezintathu ezifihlakeleyo phakathi kweendudumo ezisixhenxe. Ikwayiyo nembali apho loo ndima ikuYohane ibekwe khona ngokwesiprofeto, kuba ugxininiso lwezahluko ezine ezikuYohane ngumsebenzi woMoya oyiNgcwele ekuthuthuzeleni uYeremiya, obuza ukuba mhlawumbi ukholwe ubuxoki kusini na, nokuba umyalezo owawunambitheka mnandi kangako wawuyinyaniso na amanzi asilelayo.
Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.
Ngoko ke uYeremiya umele imbali ukususela ngoSeptemba 11, 2001 ukuya phambili de kube nguJulayi 18, 2020, xa kwaqalayo ixesha lokulibaziseka, njengoko limelwe ziintsuku ezintathu ezinesiqingatha ezingokomfuziselo ezalandelayo. Xa ndisithi “ezingokomfuziselo,” andibhekiseli kuxelo lwexesha. Ndithetha ukuthi uJulayi 18, 2020 ngumhla apho amangqina amabini, iBhayibhile noMoya wesProfeto, abulawelwa ngawo, yaye izidumbu zawo zashiywa esitratweni iintsuku ezintathu ezinesiqingatha, kwiSityhilelo seshumi elinanye.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.
Yaye ndiya kuwanika amandla amangqina am amabini, aya kuprofeta iwaka elinamakhulu amabini anamashumi amathandathu eentsuku, embethe amarhonya. La ngawo imithi yomnquma emibini, neziphatho zezibane ezibini ezimi phambi koThixo womhlaba. Ukuba kukho nabani na onqwenela ukuwonakalisa, kuphuma umlilo emlonyeni wawo, ubadle iintshaba zawo; ukuba kukho nabani na onqwenela ukuwonakalisa, umele ukubulawa ngaloo ndlela. La anegunya lokuvala izulu, ukuze kungani imvula ngemihla yokuprofeta kwawo; anegunya phezu kwamanzi, lokuwajika abe ligazi, nokuwubetha umhlaba ngezibetho zonke, ngamaxesha onke athanda ngawo. Ke kaloku, akuba ewugqibile ubungqina bawo, irhamncwa elinyukayo liphuma enzonzobileni liya kulwa nawo, liya kuwoyisa, liwabulale. Izidumbu zawo ziya kulala esitalatweni somzi omkhulu, othi ngokomoya ubizwe ngokuba yiSodom neYiputa, apho nayo iNkosi yethu yabethelelwa emnqamlezweni khona. Ke abo baphuma ezizweni, nasezizalwaneni, nasezilwimini, nasezintlangeni, baya kuzibona izidumbu zawo imihla emithathu enesiqingatha, bangazivumeli izidumbu zawo ukuba zibekwe emangcwabeni. Abo bahleli phezu komhlaba baya kuvuya ngazo, bagcobe, bathumelelane izipho; ngokuba aba baprofeti babini babebathuthumbisa abo bahleli phezu komhlaba. ISityhilelo 11:3–10.
The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.
Ubungqina obubonakaliswa yimeko kaYeremiya bubekwe emva kokudana, kodwa ngaphambi kweSikhalo Sasezinzulwini Zobusuku. UYeremiya kwakufuneka abuye ngaphambi kokuba abe lilizwi lomyalezo weSikhalo Sasezinzulwini Zobusuku. Le yimeko yethu namhlanje. Ikwayindawo yembali yezahluko ezine kuYohane esizithathelayo ingqalelo, yaye ikwayimbali emelwe yimbali efihlakeleyo ngaphakathi kweendudumo ezisixhenxe.
If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.
Ukuba siqwalasela ukukhanya okunxulumene no-“Mthuthuzeli” kubungqina bukaYohane obunezahluko ezine, sifumana ubungqina obuninzi bokuba ibali limalunga noJulayi 18, 2020, ukudana nexesha lokulibala, isigidimi seSikhalo Sasezinzulwini Zobusuku esityhiliweyo, nomgwebo ozayo womthetho weCawa. Ezo zahluko zakhela phezu kwesakhiwo sesiprofeto sembali efihlakeleyo.
If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.
Ukuba simele sibe njengomlomo kaThixo kwingxaki esondelayo ngokukhawuleza, umsebenzi wethu ngoku kukuba “sikhuphe okuxabisekileyo kokungento yanto,” okanye, njengoko uYakobi ewuchaza lo msebenzi mnye, simele “sihlambulule” “izandla zenu, nina boni; ninyuluze iintliziyo zenu, nina banengqondo zimbini. Bakhathazekeni, nilile, nikhale; ukuhleka kwenu makuguqulwe kube kukuzila, novuyo lwenu lube bubunzima. Zithobeni phambi kweNkosi, yaye iya kuniphakamisa” njengomqondiso kwixesha elikufuphi kakhulu.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Yaye kuwuphakamisela iintlanga umqondiso, ababuthe ndawonye abagxothiweyo bakwaSirayeli, abahlanganise abathe saa bakwaYuda bevela eziphelweni zone zomhlaba. Isaya 11:12.
We will bring our consideration of these four chapters to a conclusion in the next article.
Siza kuqukumbela ukuqwalasela kwethu kwezi zahluko zine kwinqaku elilandelayo.