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 kube khona izwi ehlane, kufanele kube khona ihlane. NgoJulayi ka-2023, kwaqala ukuzwakala izwi elalikhomba ukuthi iNgonyama yesizwe sakwaJuda ngaleso sikhathi yayisivula izimpawu zesambulo saYo uqobo njengoba sibekiwe esahlukweni sokuqala sencwadi yesAmbulo. Ukudumala kweSabatha, Julayi 18, 2020, kwaqala izinsuku ezintathu nengxenye zesAmbulo sika-11 ezaphela ngeSabatha, Disemba 30, 2023. Ngaleyo Sabatha, okokuqala selokhu kwaba nguJulayi 2020, iFuture for America yakhuluma obala emhlanganweni we-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.
Kusukela kulelo qophelo kuya phambili, iSambulo sikaJesu Kristu besilokhu sivuleka kancane kancane. Saqala ngesambulo segama elithi “iqiniso,” okwase kubonakala ukuthi limele uhlaka lwezinyathelo ezintathu oluchazwe izinhlamvu zokuqala, zeshumi nantathu, nezamashumi amabili nambili zohlamvu lwamaHebheru, okuthi uma zihlanganiswa zakhe igama elithi “iqiniso.” Lezi zinyathelo ezintathu ezimelelwe ohlakeni lwegama elithi “iqiniso” zaziyiqiniso elidala, elibekwe esimweni esisha.
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.”
Sekuyiminyaka sibonise ukuthi izinyathelo ezintathu zegceke, zendawo engcwele neNdawo eNgcwelengcwele, zazihambisana nemisebenzi emithathu kaMoya oNgcwele njengoba esola ngesono egcekeni, ebonakalisa ukulunga endaweni engcwele futhi ahlulele eNdaweni eNgcwelengcwele. Siye saqaphela ukuthi lezi zinyathelo ezintathu zibonakaliswa kulo lonke iZwi likaNkulunkulu, kodwa konke lokho kuqonda kwakhuliswa ngohlaka lwe“qiniso,” kusukela ngowe-2023. Ukuthatha iqiniso elidala ulibeke ohlakeni olusha lweqiniso yilokho uKristu akwenzayo njengoba eqhubeka ngokwembula iZwi laKhe ngokususa izimpawu zalo. “Ihlane” elaphela ngowe-2023 limelela “isikhathi sokuphela” esingokwesiprofetho, lapho isiprofetho sivulwa ngokususwa kwezimpawu zaso. Leso siprofetho singukwambulwa kukaJesu Kristu, ongu“Qiniso.”
“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.
“Ngesikhathi soMsindisi, amaJuda ayesemboze kakhulu amagugu ayigugu eqiniso ngemfucumfucu yesiko nezinganekwane, kwaze kwaba yinto engenakwenzeka ukuhlukanisa iqiniso namanga. UMsindisi weza ukuze asuse imfucumfucu yenkolelo-ze namaphutha asebehlale isikhathi eside enakekelwa, futhi abeke amagugu ezwi likaNkulunkulu esakhiweni seqiniso. UMsindisi ubeyokwenzenjani uma ebeza kithi manje njengoba eza kumaJuda? Bekuyodingeka enze umsebenzi ofanayo wokususa imfucumfucu yesiko nemikhosi. AmaJuda aphazamiseka kakhulu lapho enza lo msebenzi. Ayesephambukile ekuboneni iqiniso lokuqala likaNkulunkulu, kodwa uKristu waliletha futhi laba sobala. Kungumsebenzi wethu ukukhulula amaqiniso ayigugu kaNkulunkulu enkolelweni-ze nasephutheni. Msebenzi muni esiwuphathisiwe evangelini!” Review and Herald, June 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.”
“Kungumsebenzi wethu ukukhulula amaqiniso ayigugu kaNkulunkulu ezinkolelweni eziyize nasemaphutheni,” futhi “sibeke amagugu eZwi likaNkulunkulu ohlakeni lweqiniso.” Ngo-2023 iNkosi yethula uhlaka lweqiniso, esakhiweni esimelelwa yigama elithi “iqiniso.” Lolo hlaka lwenza abonakale amaqiniso “okuqala” “kaNkulunkulu.”
“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 nemfucumfucu yamaphutha kungcwabe amagugu ayigugu eqiniso, kodwa izisebenzi zeNkosi zingawembula la magugu, ukuze izinkulungwane ziwabuke ngokuthokoza nangokwesaba. Izingelosi zikaNkulunkulu ziyakuba eceleni kwesisebenzi esithobekileyo, zinike umusa nokukhanyiselwa kwasezulwini, futhi izinkulungwane ziyakuholelwa ukuba zikhuleke kanye noDavide, zithi, ‘Vula amehlo ami, ukuze ngibone izinto ezimangalisayo emthethweni wakho.’ Amaqiniso osekuyizinkathi engabonwa futhi enganakiwe, ayakuvutha ngokugqama ephuma emakhasini akhanyiselwe ezwi elingcwele likaNkulunkulu. Amasonto ngokuvamile azwile, enqaba, futhi anyathela iqiniso, ayakwenza okubi ngokwengeziwe; kodwa ‘abahlakaniphileyo,’ labo abaqotho, bayakuqonda. Incwadi ivulekile, futhi amazwi kaNkulunkulu afinyelela ezinhliziyweni zalabo abafisa ukwazi intando yakhe. Ekukhaleni okukhulu kwengelosi evela ezulwini ehlanganyela nengelosi yesithathu, izinkulungwane ziyokuvuka ebuthongweni obunzima obubambe umhlaba izinkathi ngezinkathi, zibone ubuhle nenani leqiniso.” 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.”
“Izisebenzi zeNkosi” ezi “ziyizihlakaniphi” nezi “ziqotho” “ziyoqonda,” futhi “ziyokwembula” “amagugu, ukuze izinkulungwane ziwabuke ngenjabulo nangokwesaba okukhulu.” Ngeshwa ngobu-Adventism baseLawodikeya akusibo abavuka ebuthongweni babo obunzima ekumemezeni okukhulu kwengelosi yesithathu, ngoba lowo ngumthetho weSonto, futhi lokho sekwephuze kakhulu ukuba ubu-Adventism buvuke. Izisebenzi zehora leshumi nanye zivuka “ebuthongweni” bazo “ekumemezeni okukhulu kwengelosi ehlanganyela nengelosi yesithathu” emthethweni weSonto osuzayo maduzane. Kusukela ngo-2024, “Amaqiniso abengabonwa futhi enganakiwe izinkathi ngezinkathi,” abelokhu ekhanya “ephuma emakhasini akhanyiselwe ezwi elingcwele likaNkulunkulu.”
In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.
Ku-Isaya 22:22 u-Eliyakimi unikezwa ukhiye, kanti kuMathewu 16 uPetru unikezwa izihluthulelo zombuso.
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.
Ngiyobeka ihlombe lakhe ukhiye wendlu kaDavide; avule, kungabikho noyedwa oyakuvala; avale, kungabikho noyedwa oyakuvula. 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.
“Isihluthulelo” sinikezwa iPhiladelphia, ngoba yiyo kuphela enye indawo emiBhalweni lapho kubhekiselwa khona esihluthulelweni sokuvula nokuvala.
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.
Futhi embhalela ingelosi yebandla laseFiladelfiya uthi: Nakhu akushoyo yena ongcwele, yena oyiqiniso, yena ophethe ukhiye kaDavide, ovulayo kungabikho muntu ovalayo; novalayo kungabikho muntu ovulayo; Ngiyayazi imisebenzi yakho: bheka, ngibeke phambi kwakho umnyango ovulekile, futhi akakho umuntu ongamvala; ngoba unamandla amancane, waligcina izwi lami, futhi awuliphikanga igama lami. ISambulo 3:7, 8.
At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.
Ekuxhumaneni kokugcina namaJuda ayethanda ukuphikisana ngezinto ezincane, uKristu waphakamisa umbuzo amaJuda 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?
Kwathi abaFarisi behlangene ndawonye, uJesu wababuza, wathi: Nicabangani ngoKristu? uyindodana kabani na? Bathi kuye: Uyindodana kaDavide. Wathi kubo: Pho uDavide ngoMoya umbizelani ngokuthi iNkosi, ethi: INkosi yathi eNkosini yami: Hlala ngakwesokunene sami, ngize ngibeke izitha zakho zibe yisenabelo sezinyawo zakho na? Uma-ke uDavide embiza ngokuthi iNkosi, uyindodana yakhe 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.
Akukho muntu owaba namandla okumphendula nezwi, futhi kusukela ngalolo suku akubanga khona noyedwa owaba nesibindi sokumbuza eminye imibuzo. Mathewu 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.
AmaJuda awazange akwazi ukuqonda ubudlelwano obungokwesiprofetho bukaDavide noKristu, ngoba ayengenazo izihluthulelo zesiprofetho zokuyiqonda inkulumo yeBhayibheli yomugqa phezu komugqa. UKristu waqeda ukuxhumana Kwakhe namaJuda ngokukhomba ukuthi ubumpumputhe bawo babusekelwe ekwehlulekeni kwawo ukwahlukanisa kahle iZwi leqiniso. Wayesekubonakalisile ukuthi uma ubuqonda uMose, wawuyomqonda noKristu, kodwa wona ayengaqondi imiBhalo ayethi ayayisekela futhi ayivikele.
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.
“Ukhiye” “wendlu kaDavide” wanikezwa kumaMillerite, ayeyibandla laseFiladelfiya. “Ukhiye” wawuyinhlangano yenguquko eyayimelwe yiminyango evulekayo nevalekayo. Kusukela ngo-1798 kuze kube ngu-1863, inhlangano yamaMillerite yasuka esipiliyoni saseFiladelfiya yaya esipiliyoni saseLawodikiya, ngesikhathi isuka ekubeni yinhlangano iye ekubeni yibandla. Umnyango wavuleka futhi umnyango wavaleka ngo-April 19, 1844, njengoba umnyango wavuleka futhi umnyango wavaleka ngo-October 22, 1844, njengoba umnyango wavuleka futhi umnyango wavaleka ngo-1863.
Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.
UEliyakimi wayenesihluthulelo, kodwa uPetru wanikwa “izihluthulelo.” Isihluthulelo ebunyeni kwakuyisango elivaliwe lika-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.
“Isihloko sendawo engcwele sasiyisihluthulelo esavula imfihlakalo yokudumala kuka-1844. Savulela ukubonwa uhlelo oluphelele lweqiniso, oluxhumene futhi oluvumelanayo, lubonisa ukuthi isandla sikaNkulunkulu sasihole umnyakazo omkhulu wokufika, futhi sembula umsebenzi wamanje njengoba sasikhanyisa isikhundla nomsebenzi wabantu Bakhe.” The Great Controversy, 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.
Indaba lendlu engcwele laliyisihluthulelo esavula umnyango owawuvele uvaliwe ka-1844, kodwa noPetru wanikwa izihluthulelo zombuso.
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.
UJesu waphendula wathi kuye: Ubusisiwe wena, Simoni Barjona, ngoba inyama negazi akukwambulanga lokhu kuwe, kodwa nguBaba wami osezulwini. Futhi ngiyakutshela nami ukuthi wena unguPetru, futhi phezu kwaleli dwala ngiyakwakha ibandla lami; futhi amasango esihogo awasoze alinqoba. Futhi ngiyakukunika izihluthulelo zombuso wezulu; futhi konke oyakukubopha emhlabeni kuyakubotshwa ezulwini; futhi konke oyakukukhulula emhlabeni kuyakukhululwa ezulwini. Mathewu 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.
Umugqa phezu komugqa, iFiladelfiya, umlobokazi wesivumelwano sokugcina njengoba emelwe nguPetru, unikezwa ukhiye wendlu kaDavide kanye nezikhiye zombuso wezulu. Ukhiye wendlu kaDavide uyisihloko sokugcina uJesu ahlanganyela 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?
Kwathi abaFarisi besabuthene ndawonye, uJesu wababuza, ethi, Nicabangani ngoKristu na? Uyindodana kabani na? Bathi kuye, Uyindodana kaDavide. Wathi kubo, Pho-ke uDavide emoyeni umthini ngokumbiza ngokuthi iNkosi, ethi: “INkosi yathi eNkosini yami: Hlala ngakwesokunene sami, ngize ngenze izitha zakho zibe yisenabelo sezinyawo zakho”? Uma-ke uDavide embiza ngokuthi iNkosi, uyindodana yakhe 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.
Futhi akubanga khona muntu owayengamphendula ngelizwi; futhi kusukela ngalolo suku akubanga khona muntu owaba nesibindi sokumbuza eminye imibuzo. Mathewu 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.
Isihloko sikaDavide neNkosi yakhe siyisona kanye uPetru aqala ngaso ngePhentekoste ekamelweni eliphezulu ngehora lesithathu. Isihloko esavala umnyango wokuxhumana phakathi kwabaFarisi noKristu siyisihluthulelo uPetru asisebenzisa ukuvula umnyango wegumbi eliphezulu ngePhentekoste.
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.
Ngokuba uDavide akanyukelanga emazulwini; kodwa yena uqobo uthi: INkosi yathi eNkosini yami: Hlala ngakwesokunene sami, Ngize ngenze izitha zakho zibe yisenabelo sezinyawo zakho. Ngakho-ke yonke indlu ka-Israyeli mayazi ngokuqiniseka, ukuthi uNkulunkulu umenzile lowo Jesu, enambethela esiphambanweni, waba yiNkosi noKristu.
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?
Kwathi lapho bekuzwa lokhu, bahlabeka ezinhliziyweni zabo, bathi kuPetru nakwabanye abaphostoli, Madoda nabafowethu, siyakwenzenjani 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.
Khona uPetru wathi kubo: Phendukani, yilowo nalowo kini abhajatiswe egameni likaJesu Kristu ukuze nithethelelwe izono; khona niyakwamukela isipho sikaMoya oNgcwele. Ngokuba isithembiso ngesenu, nesabantwana benu, nesabo bonke abakude, yibo bonke iNkosi uNkulunkulu wethu eyakubabiza. Wabafakazela futhi wabanxusa ngamanye amazwi amaningi, ethi: Zisindiseni kulesi sizukulwane esigwegwile. Khona-ke labo abalamukela ngentokozo izwi lakhe babhajatiswa; ngalolo suku kwenezelwa kubo imiphefumulo ecishe ibe yizinkulungwane ezintathu. 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.
UPetru wayenezihluthulelo zokubopha noma zokukhulula, futhi lapho enza kanjalo, izulu lalivumelana nesenzo sikaPetru. UPetru umelela ubuNkulunkulu nobuntu besebenza ndawonye ukuvula izimfihlo zamaqiniso eZwi likaNkulunkulu. Lapho lawo maqiniso evulwa, amelwa 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.
“Isihluthulelo solwazi ezinsukwini zikaKristu sase sisusiwe yilabo ababefanele ukusibamba ukuze bavule ngaso indlu yengcebo yokuhlakanipha emiBhalweni yeTestamente Elidala. Orabi nabafundisi base bewuvale cishe ngokuphelele umbuso wezulu kwabampofu nakwabahluphekileyo, babashiya ukuba babhubhe. Ezinkulumweni Zakhe uKristu akazange alethe izinto eziningi phambi kwabo ngasikhathi sinye, hleze adide imiqondo yabo. Wenza iphuzu ngalinye lacaca futhi lehluka ngokusobala. Akazange adelele ukuphinda amaqiniso amadala nawaziwayo aseziprofethweni uma ayeyosebenzela inhloso Yakhe yokugxilisa imibono.”
“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 wonke amagugu asendulo eqiniso. Ngomsebenzi wesitha la maqiniso ayesusiwe endaweni yawo. Ayehlukanisiwe nesikhundla sawo sangempela, abekwa esakhiweni sephutha. Umsebenzi kaKristu kwakuwukuwalungisa kabusha nokumisa la magugu ayigugu esakhiweni seqiniso. Izimiso zeqiniso ayenike zona ngokwakhe ukuba zibusise izwe, ngokusebenza kukaSathane, zase zingcwatshiwe futhi zazibonakala sengathi seziphelile. UKristu wazihlenga emfucumfucwini yephutha, wazipha amandla amasha, aphilayo, futhi wayala ukuba zikhanye njengamatshe ayigugu, zime ziqine kuze kube phakade.”
“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 uqobo lwaKhe wayengasebenzisa noma iliphi lala maqiniso amadala ngaphandle kokuboleka ngisho nenhlayiyana encane kunazo zonke, ngokuba waqhamuka nawo wonke. Yena wawafaka ezingqondweni nasemicabangweni yezizukulwane ngezizukulwane, futhi lapho efika emhlabeni wethu wawahlela kabusha wawafaka ukuphila amaqiniso ayesefile, ewenza abe namandla ngokwengeziwe ukuze kuzuze izizukulwane ezizayo. KwakunguJesu Kristu owayenamandla okusindisa amaqiniso emfucumfucwini, aphinde awanikeze umhlaba enobusha namandla angaphezu kwalokho ayenakho ekuqaleni.” 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.
Izihluthulelo zikaPetru zaziyokubopha nokukhulula, futhi uPetru umelela umakoti wokugcina wobuKristu, abangaba yizinkulungwane eziyikhulu namashumi amane nane. Umlayezo wokubopha kaPetru, omelwe ebufakazini bezinkulungwane eziyikhulu namashumi amane nane, uwukubekwa uphawu. Umlayezo wokukhulula kaPetru ebufakazini bezinkulungwane eziyikhulu namashumi amane nane uyi-Islam yeshwa 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.
“Ngase ngibona ingelosi yesithathu. Ingelosi eyayihamba nami yathi, ‘Iyethusa umsebenzi wayo. Iyesabeka injongo yayo. Yileyo ngelosi ezokhetha ukolweni phakathi kokhula, futhi iphawule uphawu, noma ibophe, ukolweni ukuze uya esibayeni sasezulwini. Lezi zinto kufanele zithumbe ingqondo yonke, ukunaka 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.
Ukolweni obuboshiwe bumelwe ngumnikelo wokusanhlamvu kakolweni lwezithelo zokuqala lwePentekoste, okuthi njengomnikelo wokuzulwa lumelele ukuphakanyiswa kwesibonakaliso sabantu abayikhulu namashumi amane nane ezinkulungwane. Ukubekwa uphawu kwabantu bakaNkulunkulu kungumyalezo wangaphakathi kaPetru, okwenzeka phakathi nomlando wobuSulumane wesishayo sesithathu esikhululwa kancane kancane kusukela ku-9/11 kuya 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.
Kwathi emva kwalezi zinto ngabona izingelosi ezine zimi emagumbini amane omhlaba, zibambe imimoya emine yomhlaba, ukuze umoya ungavunguzi emhlabeni, nasolwandle, nakunoma yimuphi umuthi. Ngase ngibona enye ingelosi ikhuphuka ivela empumalanga, iphethe uphawu lukaNkulunkulu ophilayo; yamemeza ngezwi elikhulu ezingelosini ezine, ezanikwa ukulimaza umhlaba nolwandle, ithi: Ningalimazi umhlaba, nolwandle, nemithi, size sibeke uphawu eziphongweni zezinceku zikaNkulunkulu wethu. IsAmbulo 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.
Leyo mimoya emine eyayibanjwe ngesikhathi sokuboshwa kwabantu bakaNkulunkulu yakhululwa ngo-9/11, yase ibanjwa futhi nguGeorge Bush omncane. Umlayezo wangaphandle kaPetru uwuSulumane, futhi ukukhululwa kanye nokubanjwa kobuSulumane kungumyalezo wangaphandle ogudla sonke isikhathi sokubekwa uphawu. Ubuntu bukaPetru buxhumene noBunkulunkulu, ngokuba izihluthulelo aziphiwa zimelela ukuvumelana phakathi kwezulu nomhlaba.
We will continue this study in the next article.
Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.
“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 bowonakele buyabembatha labo abakudebeselela ukukhuleka. Izilingo ezihletshwayo zesitha zibaholela esonweni; futhi konke lokhu kungenxa yokuthi abasebenzisi amalungelo uNkulunkulu abanike wona esimisweni saphezulu somkhuleko. Kungani amadodana namadodakazi kaNkulunkulu kufanele abe manqikanqika ukukhuleka, lapho umkhuleko uyisihluthulelo esandleni sokukholwa sokuvula isiphala sasezulwini, lapho kugcinwe khona ingcebo engenamkhawulo yoMninimandla Onke? Ngaphandle komkhuleko ongaphezi nokulinda ngokukhuthala sisengozini yokunganaki nokuphambuka endleleni efanele. Isitha sethu sifuna njalo ukuvimba indlela eya esihlalweni somusa, ukuze singatholi ngomkhuleko oqotho nangokukholwa umusa namandla okumelana nesilingo.”
“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.
“Kunezimo ezithile esingalindela ngazo ukuthi uNkulunkulu uzokuzwa futhi aphendule imithandazo yethu. Okokuqala kwazo ukuthi sizwe ukuswela kwethu usizo oluvela Kuye. Uthembisile wathi, ‘Ngokuba ngiyakuthela amanzi phezu kowomileyo, nemifula phezu komhlabathi owomileyo.’ Isaya 44:3. Labo abalambela nabomela ukulunga, abalangazelela uNkulunkulu, bangaqiniseka ukuthi bayakusuthiswa. Inhliziyo kufanele ivuleleke ethonyeni loMoya, kungenjalo isibusiso sikaNkulunkulu asinakwamukelwa.
“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.
“Ukuswela kwethu okukhulu ngokwako kuyisizathu, futhi kuyasincengela ngobuciko obukhulu kakhulu. Kodwa iNkosi kufanele ifunwe ukuba isenzele lezi zinto. Ithi, ‘Celani, khona niyakuphiwa.’ Futhi, ‘Yena ongamyekanga neze iNdodana yaKhe uqobo, kodwa wayinikela ngenxa yethu sonke, angayekethisa kanjani ukuba angasiniki mahhala kanye naYo zonke izinto na?’ Mathewu 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.
“Uma sigcina ububi ezinhliziyweni zethu, uma sibambelela kunoma yisiphi isono esaziwayo, iNkosi ayiyikusizwa; kodwa umkhuleko womphefumulo ophendukayo nowaphukileyo wamukelwa njalo. Lapho konke okubi okwaziwayo sekulungisiwe, singakholwa ukuthi uNkulunkulu uyakuphendula ukunxusa kwethu. Ukufaneleka kwethu siqu akuyikusiqokela neze emseni kaNkulunkulu; kungukufaneleka kukaJesu okuyakusisindisa, igazi laKhe eliyakusihlambulula; nokho sinomsebenzi okufanele siwenze ekugcwaliseni imibandela yokwamukelwa.”
“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 ingxenye yomthandazo onqobayo ingukukholwa. ‘Oza kuNkulunkulu kumelwe akholwe ukuthi ukhona, nokuthi ungumvuzi walabo abamfuna ngokukhuthala.’ Hebheru 11:6. UJesu wathi kubafundi baKhe: ‘Konke enikufisayo, nxa nithandaza, kholwani ukuthi nikwamukele, khona niyakuba nakho.’ Marku 11:24. Simthatha yini ngezwi 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.
“Nasi isifundo sezinsizwa ezithi ziyizinceku zikaNkulunkulu, ziphethe isigijimi saKhe, kanti ziphakeme ekuzilinganiseni kwazo. Azikwazi ukulandelela lutho olumangalisayo kokuhlangenwe nakho kwazo, njengoba kwakunjalo ngo-Eliya; nokho zizibona zingaphezu kokwenza imisebenzi ezibonakala kuzo iyeyokuthotsha. Aziyikwehla esithunzini sobukhosi bazo benkonzo ukuze zenze inkonzo edingekayo, zesaba ukuthi ziyobe zenza umsebenzi wesikhonzi. Bonke abanjalo kufanele bafunde esibonelweni sika-Eliya. Izwi lakhe lavala ingcebo yezulu, amazolo nemvula, emhlabeni iminyaka emithathu. Izwi lakhe lodwa laliyisihluthulelo sokuvula izulu nokuletha izihlambi zemvula. Wahlonishwa nguNkulunkulu ngesikhathi enikela ngomthandazo wakhe olula phambi kwenkosi naphambi kwezinkulungwane zakwa-Israyeli, ekuphenduleni kuwo kwacwebezela umlilo uvela ezulwini wavutha phezu kwe-altare lomhlatshelo. Isandla sakhe sasebenzisa ukwahlulela kukaNkulunkulu ekubulaleni abapristi bakaBhali abangamakhulu ayisishiyagalombili namashumi amahlanu; kanti nokho, emva komsebenzi okhandlayo oqeda amandla nokunqoba okuphawuleke kakhulu kwalolo suku, yena owayengaletha amafu nemvula nomlilo kuvela ezulwini wayezimisele ukwenza inkonzo yesisebenzi esithobekile nokugijima phambi kwenqola ka-Ahabi ebumnyameni nasemoyeni nasemvuleni ukuze akhonze umbusi ayengesabanga ukumsola ebusweni bakhe ngenxa yezono nobugebengu bakhe. Inkosi yadlula yangena emasangweni. U-Eliya wazisonga ngesiphuku sakhe walala emhlabathini ongenalutho.” Testimonies, volume 3, 287.