Article

# What is Truth? - Number Five

Yintoni Inyaniso? - Inani lesihlanu

The Comforter

UMthuthuzeli

Author

Jeff Pippenger

Published

September 11, 2023

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The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.

Imbali engokwesiprofeto ethe yavulwa phakathi kweendudumo ezisixhenxe ichaza imbali esikuyo ngoku. Imfihlelo yayifihlakele kwada kwafika imbali eyayimelwe yiyo. Lixesha apho uMthuthuzeli, uMoya “wenyaniso,” atyhilayo inyaniso awayeyibiza uYohane ngokuba sisiTyhilelo sikaYesu Kristu, kuba uYesu Kristu uyiNyaniso. Asikokokuba nje igama elithi “inyaniso” limela isimilo sikaThixo. Kwaye asikokutyhileka nje komchazi wolwimi omangalisayo, ukuba igama lesiHebhere elithi “inyaniso” lisetyenziswa ngeendlela ezinzulu kangaka kuzo zonke iziBhalo. Kodwa ikwangummangaliso omangalisayo othi, xa uqondwa, ube sisitshixo sokuvula iziprofeto zencwadi yeSityhilelo, yaye ngokwenza oko ivula yonke iBhayibhile. Kodwa oku kukokwabo kuphela bazimiseleyo ukubona, ukuva, nokugcina ezo zinto zibhaliweyo apho, kuba ixesha likufuphi.

In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.

Ukuze abantu baliqonde “inyaniso” ngendlela yokuba bangcwaliswe yiyo, kufuna ubukho boMoya oyiNgcwele. Abantu banokuliqonda ngengqondo igama elithi “inyaniso,” bade bamangaliswe nokubaluleka kwalo, kodwa “inyaniso” kufuneka idliwe. Kufuneka ifakwe ngaphakathi, yenziwe inxalenye yamava omntu, kuba ilizwi lidlulisa amandla okudala kaThixo kwabo bafuna ukuguqulwa babe semfanekisweni kaKristu. Enye yeendawo endaqala kuzo uphando lwam lobuqu ngegama lesiHebhere eliguqulelwa ngokuthi “inyaniso” yayizizazi zesiHebhere, ezikwathetha ngobume obumangalisayo begama elithi “inyaniso” nokusetyenziswa kwalo eBhayibhileni. Kodwa akukho sizathu sokukholelwa ukuba ukuqonda kwazo ngengqondo igama elithi “inyaniso” kuzikhokhelele kuKristu.

The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.

Inyaniso yesiprofeto yokuba ilizwi lifanele ukudliwa kunye nobukho boMoya oyiNgcwele ivakalisa kwakhona inkcazo kaDade White “yeoli” emzekelisweni weentombi ezilishumi, kwakunye nenkcazo yakhe yeendidi ezimbini zeentombi ezilindele uMyeni.

A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?

Umfuziselo usoloko unentsingiselo engaphezu kwenye, yaye intsingiselo yawo imele ichazwe yimeko yombhalo apho umfuziselo lowo ukhoyo khona. Awumele uchazwe ngokwenkcazo yengcali yegrama yegama elo, okanye ngokwexesha lembali elo gama labhalwa ngalo. Ezo ndlela zimbini zezo abezakwalizwi bama-Adventist bazibambelele kuzo ukuze bakhanyele “inyaniso.” Umfuziselo uchazwa yimeko yombhalo apho usetyenziswa khona. Ngaphakathi kuMoya weSiprofeto, igama elithi “ioyile” emzekelisweni weentombi ezilishumi limele ubuncinane izinto ezimbalwa ezahlukileyo ngokuxhomekeke kwimeko yesiqendu apho kufunyanwa khona “ioyile.” Kutheni na ukuba olunye udidi lweentombi lube neoyile, kanti olunye lungabinayo?

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Kukho ihlabathi elilele ebubini, ekukhohlisweni, nasekulahlekisweni, kanye emthunzini wokufa,—lilele, lilele. Ngoobani abava intlungu yomphefumlo ukuze balivuse? Liliphi ilizwi elinokulifikela? Ingqondo yam ithwalelwa kwikamva xa umqondiso uya kunikwa, ‘Yabonani, uMyeni uyeza; phumani niye kumhlangabeza.’ Kodwa abathile baya kuba belibazisile ukufumana ioli yokuzalisa izibane zabo, yaye baya kufumanisa sekusemva kwexesha ukuba isimilo, esimelwe yioli, asidluliseki. Leyo oli bubulungisa bukaKristu. Imela isimilo, yaye isimilo asidluliseki. Akukho mntu unokulizuzela omnye. Ngamnye makazifumanele ngokwakhe isimilo esihlanjululwe kuwo onke amabala esono.” Bible Echo, May 4, 1896.

The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.

Iintombi ezizizidenge azinawo umlinganiswa oyimfuneko ukuze ziphumelele kwintlekele esondelayo kungekudala. Azinabo ubulungisa bukaKristu. Kodwa ioli ikwasisigidimi, yaye ioli emzekelisweni weentombi ezilishumi kwimihla yokugqibela sisigidimi sokugqibela sesilumkiso esimelwe siSityhilelo sikaYesu Kristu, esimele ukuviwa, ukufundwa nokugcinwa.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Abathanjisiweyo abemi ecaleni kweNkosi yomhlaba wonke, banaso isikhundla esasakhe sanikwa uSathana njengokherubhi ogqumayo. Ngezidalwa ezingcwele ezingqonge itrone yakhe, iNkosi igcina unxibelelwano olungapheliyo nabemi bomhlaba. Ioli yegolide imele ubabalo uThixo agcina ngalo izibane zamakholwa zixhotyisiwe, ukuze zingadanyazi zize zicime. Ukuba bekungekho ngenxa yokuba le oli ingcwele ithululwa ivela ezulwini ngemiyalezo yoMoya kaThixo, amagunya obubi ebeya kuba nolawulo olupheleleyo phezu kwabantu.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “UThixo uyahlaziswa xa singazamkeli izigidimi asithumela zona. Ngaloo ndlela siyala ioli yegolide angathanda ukuyithululela emiphefumlweni yethu ukuze idluliselwe kwabo basebumnyameni. Xa isimemo siya kufika, ‘Yabonani, umyeni uyeza; phumani niye kumkhawulela,’ abo bangayamkelanga ioli engcwele, abo bangalugcinanga ubabalo lukaKristu ezintliziyweni zabo, baya kufumanisa, njengeentombi ezizizidenge, ukuba abalungelanga ukudibana neNkosi yabo. Abanawo, ngaphakathi kwabo, amandla okufumana ioli, yaye ubomi babo buyatshabalala. Kodwa ukuba uMoya oyiNgcwele kaThixo ucelwa, ukuba sicenga, njengoko wenzayo uMoses, ‘Ndibonise uzuko lwakho,’ uthando lukaThixo luya kugalelwa ngokobuninzi ezintliziyweni zethu. Ngeemibhobho zegolide, ioli yegolide iya kudluliselwa kuthi. ‘Akungenxa yamandla, kunge ngenxa yobugorha, kodwa kungoMoya wam, utsho uYehova wemikhosi.’ Ngokwamkela imitha eqaqambileyo yeLanga loBulungisa, abantwana bakaThixo bakhanya njengezibane ehlabathini.” Review and Herald, Julayi 20, 1897.

The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.

“Ioyile” ngumyalezo wokugqibela, othi kwakhona, ube sisiTyhilelo sikaYesu Kristu. Kulo mhlathi abo banqwenela ukuba neoyile kufuneka babongoze kuThixo njengoko kwenzayo uMoses emqolombeni waseHorebhe. Kodwa qaphelani ukuba ukuba simele “sibongoze, njengoko kwenzayo uMoses,” ukuze uThixo “asibonise” “uzuko” lwaKhe, kufuneka kuqala sicele uMoya oyiNgcwele onguMthuthuzeli. Ukuba senza njalo, ngoko ngeengelosi nangemibhobho emibini yegolide siya kwamkela ubulungisa bukaKristu. Siyazikhohlisa ukuba sicinga ukuba sinokuthandaza size sibongoze ukufumana isimilo sikaKristu njengoko izithethe namasiko obuAdventism baseLawodikea zicebisa ukuba kwenziwe, ngoxa ngaxeshanye sisala umyalezo weSityhilelo sikaYesu Kristu. Ubulungisa baKhe budluliselwa kuthi “ngemiyalezo yoMoya kaThixo,” edluliselwa ngaba bathanjisiweyo babini abemi phambi kwetrone kaThixo. Xa siwala umyalezo waKhe, siyabwala ubulungisa baKhe.

> Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.

> Ndaphendula ke, ndathi kuye, Yintoni na le mithi mibini yomnquma esecaleni lasekunene lesiphatho sezibane, nasecaleni laso lasekhohlo? Ndaphendula kwakhona, ndathi kuye, Yintoni na la masebe mabini omnquma athi ngemibhobho emibini yegolide akhuphe ioli yegolide iphume kuwo? Waphendula kum wathi, Akwazi na ukuba ziyintoni na ezo? Ndathi ke mna, Hayi, nkosi yam. Wathi ke yena, Aba ngabo ababini abathanjisiweyo, abema ngakuYehova wehlabathi lonke. Zekariya 4:11–14.

The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.

Abo babini “bathanjisiweyo, abemi ecaleni kweNkosi yehlabathi lonke,” bakwamelwe njengamangqina amabini eSityhilelo seshumi elinanye.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Ngokuphathelele amangqina amabini umprofeti uqhubeka athi: ‘La ngawo imithi yomnquma emibini, nezibane zezibane ezibini ezimi phambi koThixo womhlaba.’ ‘Ilizwi lakho,’ watsho umdumisi, ‘sisibane seenyawo zam, nokukhanya endleleni yam.’ ISityhilelo 11:4; INdumiso 119:105. La mangqina mabini amele iZibhalo zeTestamente eNdala neTestamente eNtsha.” Imbambano Enkulu, 267.

Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.

Nokuba siqwalasela ubungqina bukaZekariya okanye bukaYohane ngabamangqina ababini, umongo wabo bobabini bubudlelane benkqubo yonxibelelwano obulinyaniso lokuqala kanye olukhankanyiweyo ngokunxulumene nesigidimi seSityhilelo sikaYesu Kristu kwiSityhilelo isahluko sokuqala nendima yokuqala. Luvela kuYise, luye kuNyana, luye kwiingelosi, luye kumprofeti, luye ebandleni. Inkqubo uKristu athetha ngayo noluntu iyingqiqo ebalulekileyo afuna ukuyityhila ngaphakathi kwesigidimi sokulumkisa sokugqibela. Oku kuyahambelana nogxininiso olusekumbonisweni kwezigidimi zengelosi yokuqala neyesithathu.

The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.

Umyalezo wesithunywa sokuqala umelwe nguWilliam Miller. UMiller uneempawu ezininzi zesiprofeto ezimele ukuqatshelwa. Wayengu“Yise” waloo ntshukumo, nto leyo ethi ngokwemigaqo ye-Alpha ne-Omega ifune ukuba kubekho unyana. Wayemele intshukumo emelwe ligama elithi “Millerite,” eliligama lodidi lwelitye. Wasetyenziswa ekuququzeleleni umqolo wemithetho yeBhayibhile yokutolika isiprofeto. Loo mithetho yaba yinxalenye ebalulekileyo yonxibelelwano lwemiyalezo yoMoya kaThixo eyathi nokuba yaliwa okanye yamkelwa njengoko abo besizukulwana sikaMiller bakhetha ukuba bagcine imeko yabo yobudenge yaseLawodike okanye babe ngamaFiladelfiya alumkileyo. Njengoyise womyalezo wesithunywa sokuqala, ungumfuziselo wentshukumo eya kuvakalisa umyalezo wesithunywa sesithathu, kwaye ukuqonda kwaloo ntshukumo loo myalezo kuya kukhokelwa ngumqolo okhethekileyo wemithetho yeBhayibhile yokutolika isiprofeto emisa umyalezo wesithunywa sesithathu ngokuqinileyo kanye njengoko uMiller wasetyenziswa ukumisa umyalezo wesithunywa sokuqala. UThixo akatshintshi; uYesu Kristu unguye izolo, namhlanje, naphakade.

> Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.

> Musani ukulahleka, bazalwana bam abathandekayo. Sonke isipho esilungileyo nesipho sonke esigqibeleleyo sivela phezulu, sehla sivela kuYise wezikhanyiso, ekungekho kuye kutshintsha nokuba sisithunzi sokuguquka. Ngokuthanda kwakhe wasizala ngelizwi lenyaniso, ukuze sibe luhlobo lweziqhamo zokuqala zezidalwa zakhe. Yakobi 1:16–18.

In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.

Ekuqaleni okanye ekupheleni koBu-Adventist, imiyalezo yoMoya kaThixo emelwe yioli idluliselwa ngamangqina amabini. Ekuqaleni, ngexesha lamaMillerite, la mangqina mabini ayenguTestamente eNdala neNtsha, yaye ekupheleni angamaBhayibhile noMoya weSiprofeto. Nasi isizathu sokuba uYohane, obonakalisa ngokugqibeleleyo isiphelo sabantu bakaThixo ngemihla yokugqibela yomgwebo wophando, wayekwisiqithi sasePatmos.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Mna Yohane, ongumzalwana wenu kanjalo, ndingumlingane nani embandezelweni, nasebukumkanini, nasekunyamezeleni kukaYesu Kristu, ndandikwisiqithi esibizwa ngokuba yiPatmos, ngenxa yelizwi likaThixo, nangenxa yobungqina bukaYesu Kristu. ISityhilelo 1:9.

The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.

Imeko yesiprofeto yasePatmos imela ukuba uYohane uyatshutshiswa. Wayetshutshiswa ngenxa yokwamkela izigidimi zoMoya kaThixo ezichaza iSityhilelo sikaYesu Kristu ngeBhayibhile nangoMoya Wokuprofeta.

The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.

Intshutshiso yabantu bakaThixo “bemihla yokugqibela” ikwamelwe kwisiTyhilelo isahluko seshumi elinanye xa la mangqina mabini ebulawa ezitratweni, aze wonke umntu abhiyozele ukufa kwawo. Kwisahluko seshumi elinanye loo mangqina mabini nguEliya noMoses. Anikele ubungqina bawo iminyaka emithathu enesiqingatha, aze ke abulawe, kodwa emva koko avuswa kwakhona.

All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.

Bonke abaprofeti bathetha ngakumbi ngemihla yokugqibela kunembali yabo; ngoko ke, ukuba kukho incwadi ethetha ngemihla yokugqibela, yincwadi yesiTyhilelo, apho zonke iincwadi zeBhayibhile zidibana zize ziphelele khona. Ngoko ke kufuneka kubekho “isigidimi” ngemihla yokugqibela esibulawayo, size emva koko sivuswe. ISiTyhilelo ishumi elinanye sabonisa imbali yoGuquko lwaseFransi, kodwa ngokuthe ngqo ngakumbi sibonisa uhlaselo oluchasene nesigidimi sengelosi yesithathu ngemihla yokugqibela. Isigidimi nentshukumo eyafanekiswa sisigidimi nentshukumo kaMiller zahlaselwa lolo hlaselo, zaza zafa ngomhla we-18 kaJulayi 2020. NgokweSiTyhilelo ishumi elinanye, olo hlaselo lwalunokwenziwa lirhamncwa elanyuka liphuma enzonzobileni.

> 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. Revelation 11:8, 9.

> Ke kaloku xa bathe bagqiba ubungqina babo, irhamncwa elinyuka liphuma enzonzobileni liya kulwa nabo, liboyise, libabulale. Kwaye izidumbu zabo ziya kulala esitalatweni somzi omkhulu, othi ngokwasemoyeni ubizwe ngokuba yiSodom neYiputa, apho neNkosi yethu yabethelelwa emnqamlezweni. IsiTyhilelo 11:8, 9.

Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.

UDade White usazisa ukuba “umhadi ongenasiphelo” umele ukubonakaliswa okutsha kwamandla kaSathana.

> “‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

> “‘Xa baya kuba beyigqibile [beyigqiba] ingqina labo.’ Ixesha apho amangqina amabini ayefanele ukuprofeta enxibe ezirhwexayo laphela ngowe-1798. Njengoko ayesondela ekupheleni komsebenzi wawo ekusithekeni, kwakufuneka kulwiwe nawo ligunya elimelwe ngokuthi ‘lirhamncwa elinyukayo liphuma enzonzobileni.’ Kumazwe amaninzi aseYurophu amagunya ayelawula eCaweni naseBurhulumenteni aye kangangeenkulungwane elawulwa nguSathana, esebenzisa ubupopu njengesixhobo. Kodwa apha kubonakaliswa imbonakaliso entsha yamandla kaSathana.” Imbambano Enkulu, 268.

There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.

Kukho amagunya amathathu achongiweyo encwadini yeSityhilelo aphuma enzonzobileni; elokuqala elikhankanyiweyo ngobuSilamsi kwiSityhilelo isahluko sesithoba ivesi yesibini, elesibini bubu-ateyi boGuquko lwaseFransi kwisahluko seshumi elinanye ivesi yesibhozo, yaye elesithathu yiRoma yanamhlanje kwisahluko seshumi elinesixhenxe ivesi yesibhozo. “Ukubonakalaliswa okutsha” ngemihla yokugqibela okungayi kuhlasela nje kuphela intshukumo efanekiswe yintshukumo yamaMillerite, kodwa kuya kuhlasela nehlabathi, luvuko lobuxoki lwesiKhalo sasezinzulwini zobusuku sobuxoki olwaziwa ngokuba ngu-“Woke-ism.” I-Woke-ism imela “ukubonakalaliswa okutsha kwamandla kaSathana” axhaswa ngumchasi-kristu ongumJesuit wangoku yaye akhuthazwa ngabarhwebi, iinkokeli zopolitiko zeZizwe eziManyeneyo, abameli benkululeko kwiicawa eziwileyo zobuProtestanti eUnited States, kunye neqela lamaDemokhrasi ngokudibana namaRiphabhlikhi eRINO, abakhuthazayo okanye abavumelayo ukukhuthazwa kwazo zonke iinguqulelo zobomi obugwenxa boluntu lwamafanasini njengoko limelwe kwisahluko seshumi elinanye njenge “Sodom.” La magunya mathathu ngawakhokelela ihlabathi eArmagedon, yaye akwamelwa nango-“Yiputa,” uphawu lobu-ateyi nobokwehlabathi. Ebekwe phakathi kwesiphithiphithi soGuquko lwaseFransi, esiyenye into kula magunya mathathu enza oko uDade White akubiza ngokuba “ngumanyano olubi,” la magunya ngokuthe ngqo akhuthaza okanye avumele i-Woke-ism. I-Woke-ism lulwenziso lobuxoki lukaSathana lovuko lweentombi ezilishumi. Sisenokuthetha ngakumbi ngale migca, kodwa kuqala kufuneka sijongane neziphumo zasemva kokubulawa esitratweni okwafezekiswa ngoJulayi 18, 2020.

And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.

Kwaye, Mfundi othandekayo, nceda uqonde ukuba andinankxaso yokuyinika iqela lamaRiphabhlikhi. Akukho luvo lwezopolitiko endinalo naluphi na ukholo kulo. Into endiyibonisayo yile kuphela: ziintshukumo zesiprofeto ezikhoyo eUnited States, kwiZizwe eziManyeneyo, nakuBupopu. Ezo ntshukumo ziya kuxutyushwa ngokukodwa ngakumbi xa siqala ukujongana ngokuthe ngqo neempondo ezimbini ezihamba zifana enye nenye ukususela ngo-1798 kude kube ngumthetho weCawa.

The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.

I-Woke-ism yobuSathana emele ukuKhwaza kwasezinzulwini zobusuku komgunyathi yandulela ukuKhwaza kwasezinzulwini zobusuku kokwenene, yaye phambi kwexesha lokuKhwaza kwasezinzulwini zobusuku lokwenyaniso, abo babebulewe ezitalatweni ekugqibeleni baya kuguqukela ekubeni babe ziintombi ezizizidenge okanye ezizizilumko. Ixesha apho kubotshelelwa khona isimilo sethu, nokuba singene emqulwini omiselwe umlilo wentshabalalo okanye sibe ngumqulu wesisele sasezulwini, ngoku lifikile.

Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.

USista White uchaza ukuba ngexesha lokulibazisa iintombi ezizizidenge zembali yamaMillerite zasabela ekudanisekeni kovavanyo ngendlela eyahlukileyo kuneentombi ezizizilumko, ngaloo ndlela kubonakaliswa ukuba ngexesha lokulibazisa isimilo sazo sasisele simisiwe. Kodwa ubungqina bukaYeremiya busazisa ukuba sinokukhetha ukubuyela kuThixo, yaye Yena akayi kubuyela kuthi kuphela, koko uya kusenza udonga olubiyelweyo lobhedu nxamnye nabangendawo naboyikekayo njengoko sisetyenziswa njengomlomo waKhe kwintlekele elandelayo. Kukule ndawo yesiprofeto apho uYesu athembisa ukusithuthuzela. Le yintsingiselo yezahluko ezine zikaYohane ezimiswe ngaphakathi kwimbali yethu yangoku.

The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.

Ioli nguMoya oyiNgcwele; luyisimilo, yaye lukwayimiyalezo yoMoya kaThixo. UMoya kaThixo ngu“Mduduzi.” Njengoko uThixo walithanda kangaka ihlabathi, wada wanikela ngoNyana wakhe okuphela kwamzeleyo, kananjalo njengoko uYesu wanikela ngobume bakhe bobuthixo ngokuzithandela ukuze amkele ubuntu awayebudalile njengenxalenye yaKhe ngonaphakade, ngokunjalo noMoya oyiNgcwele onikelwayo kweli xesha uya kuhlala nathi ngonaphakade.

> If ye love me, keep my commandments. 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. John 14:15–18.

> Ukuba nindithanda, yigcineni imithetho yam. Kwaye ndiya kuthandaza kuYise, aze aninike omnye uMthuthuzeli, ukuze ahlale nani ngonaphakade; onguMoya wenyaniso; ongenakwamkelwa lihlabathi, ngenxa yokuba lingamboni, lingamazi; kodwa nina niyamazi; kuba uhleli nani, yaye uya kuba kuni. Andiyi kunishiya ningenamthuthuzeli; ndiya kuza kuni. Yohane 14:15–18.

This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.

Lo mnikelo woMoya ekukhetheni ukuhlala nabantu ngonaphakade uhambelana nomnikelo wabanye abantu ababini bobuthathu basezulwini. Mhlawumbi obaluleke kangangokuba njengomnikelo woMoya ekuzimiseleni kwaKhe ukuhlala ngaphakathi komnye nomnye wabakhululweyo ngonaphakade kukuba ukufika ko“Mduduzeli” kule mbali ikhethekileyo kubonisa ixesha abantu bakaThixo abatywinelwa ngalo ngonaphakade.

> And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.

> Ningamkhathazi uMoya oyiNgcwele kaThixo, enitywinwe ngaye kwada kwayimini yenkululeko. Efese 4:30.

In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.

Kule mbali yembali apho isithembiso soMthuthuzeli sizalisekiswa ngokugqibeleleyo, eyimbali yabaliwaka elikhulu elinamashumi alikhulu anamashumi amane anesine, uMoya uya “kuhlala” kuthi “ngonaphakade.” Wonke umKristu owahlangabezana neemfuno zevangeli wamkela uMoya oyiNgcwele, waza ngenxa yoko “watywinelwa de kube ngumhla wenkululeko,” kodwa oko kutywinwa kubhekisa nje phambili kwixesha apho abo baliwaka elikhulu elinamashumi alikhulu anamashumi amane anesine baza kutywinwa ngalo kule mbali yangoku. Kwabase-Efese abo batywinelweyo de kube ngumhla wenkululeko bathelekiswa nabo “bamkhathazayo” “uMoya oyiNgcwele.” Bamkhathaza uMoya oyiNgcwele ngokwala ukwamkela unxibelelwano loMoya kaThixo, baze ngaloo ndlela balale ioli yegolide. Xa uKristu ethembisa ukusithumela “uMthuthuzeli” “uMoya wenyaniso” ngeli xesha lokudana, usithembisa ukubeka itywina laKhe phezu kwethu, yaye itywina laKhe limele ukugcinwa kwemithetho yaKhe, ingakumbi umthetho weSabatha, olusuku uYohane awafumana ngalo isityhilelo, nowungumba oza kujamelana nehlabathi kungekudala.

The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.

Ukutywinwa kweentombi ezizizilumko kufezekiswa phambi kovavanyo lomthetho weCawa, kuba kulapho kuza kubonakaliswa khona izimilo zabo bobabini, izilumko neziziziyatha; yaye isimilo asize siphuhliswe ngexesha lentlekele, sibonakaliswa nje kuphela. Ukutywinwa kumela, phakathi kwezinye izinto, inguquko esuka engqondweni yaseLawodikea iye engqondweni yaseFiladelfiya. Ingxaki yeyokuba ukuze loo nguquko ifezekiswe, uvavanyo lokuqala kuthi ngamnye kuthi kukuluqonda ngokunyanisekileyo ukuba kude kube ngoku besingamaLawodikea; kuba njengamaLawodikea, isimo sethu esiphambili somoya sesokuba yonke into ilungile, xa enyanisweni yonke into ingalunganga ngokupheleleyo. Eso simo sengqondo kufuneka sibekwe ecaleni; sesinye sezinto ezicekisekayo ezimele zahlulwe kwezixabisekileyo.

> “Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

> “Kwakamsinyane nje xa abantu bakaThixo betywinwa emabunzini abo—ayisositywina okanye uphawu olunokubonwa, koko kukumiliselwa enyanisweni, ngokwengqondo nangokomoya, ukuze bangakwazi ukushukunyiswa—kwakamsinyane nje xa abantu bakaThixo betywiniwe baza balungiselelwa ukushukunyiswa, kuya kufika. Inene, sele kuqalile kakade; izigwebo zikaThixo ngoku ziphezu kwelizwe, ukuze zisinike isilumkiso, ukuze sazi oko kuza kuza.” Seventh-day Adventist Bible Commentary, umqulu 4, 1161.

The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.

“UMthuthuzeli” uYesu awathembisa kubafundi baKhe, obathuthuzelayo ngexesha lokudandatheka, ukhokela abantu baKhe enyanisweni yonke, yaye kungokuthi “bazinziswe enyanisweni” apho sitywinwa khona. “Inyaniso” ekufuneka abantu bakaThixo bazinze kuyo ngeli xesha yile “nyaniso” ityhilwayo kanye phambi kokuba ixesha lovavanyo livalwe, kuba “ixesha lisondele.” Loo nyaniso sisakhiwo sembali efihlakeleyo yeendudumo ezisixhenxe, yaye loo mbali ifihlakeleyo ichonga imbali apho iSityhilelo sikaYesu Kristu sivulwa khona. Imbali efihlakeleyo yeendudumo ezisixhenxe iya kuzaliseka kwelo xesha kanye apho “inyaniso” emelwe njengembali efihlakeleyo ityhilwa. Ukutyhilwa kwale “nyaniso” kuko okutywina abo bamkela isigidimi ebesitywinwe ngaphambili.

God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.

Abantu bakaThixo bayatywinwa ezimpondweni zabo ngaphambi kokushukunyiswa kweentlanga ezinomsindo okwenzeka ngexesha lomthetho weCawa, ngaloo ndlela kuqalwa ukutshatyalaliswa kwesizwe. ISityhilelo sikaYesu Kristu “ngamazwi esiprofeto sale ncwadi” yeSityhilelo engasekho ukuba itywinwe, kuba ixesha lisondele. Yinyaniso ekufuneka ngoku ifundwe, iviwe, yaye okona kubalulekileyo igcinwe, ukuba sifuna ukusikelelwa.

> Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.

> UYuda wathi kuye, ingenguye uIskariyoti, Nkosi, kwenzeka njani na ukuba uya kuzibonakalisa kuthi, ungenzi njalo ehlabathini? Waphendula uYesu wathi kuye, Ukuba umntu uyandithanda, uya kuwagcina amazwi am; noBawo uya kumthanda, size size kuye, senze ikhaya lethu kuye. Lowo ungandithandiyo akawagcini amazwi am; nelizwi enilivayo asilolam, lelo likaBawo owandithumayo. Ezi zinto ndinixelele zona ndisahleli nani. Ke lona uMthuthuzeli, onguMoya oyiNgcwele, lowo uBawo aya kumthumela egameni lam, uya kunifundisa zonke izinto, aze anikhumbuze zonke izinto endizithethileyo kuni. Yohane 14:22–26.

For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”

Kwabo bagcina isigidimi esityhilwayo, isithembiso sesokuba uMthuthuzeli uya “kusifundisa” “zonke izinto” “nakuphi na” athe uYesu wathetha “kuni.” Esi sisithembiso esazalisekiswa kubafundi base-Emawusi, kwaza emva koko nakwabafundi abalishumi elinanye. Xa uKristu wasisusa isandla sakhe emehlweni abafundi base-Emawusi awaye “banjiwe,” waza emva koko “wavula” “ukuqonda” kwabafundi abalishumi elinanye ukuze bakwazi “ukuziqonda izibhalo” ngokupheleleyo, wayerekhoda isithembiso kwabo baphila “ngemihla yokugqibela” abaya kubuya ekuphoxekeni kwabo, baguquke kwimeko yabo yaseLawodike, baze balamkele “inyaniso.” “UMthuthuzeli” “ngemihla yokugqibela” uya “kusibuyisela engqondweni” “zonke izinto” njengoko esifundisa “zonke izinto.” Kanye njengokuba kubalulekile ukusibuyisela engqondweni iinyaniso zangaphambili njengoko esifundisa zonke izinto, uya kusibonisa kananjalo “izinto ezizayo.”

> 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; kunilungele ukuba ndimke; kuba ukuba andimki, uMthuthuzeli akayi kuza kuni; kodwa ukuba ndiyemka, ndiya kumthuma kuni. Ke kaloku, akuba efikile, uya kulohlwaya ihlabathi ngenxa yesono, nangenxa yobulungisa, nangenxa yomgwebo: ngenxa yesono, ngokuba bengakholwa kum; ngenxa yobulungisa, ngokuba ndiya kuBawo wam, ningabi sandibona; ngenxa yomgwebo, ngokuba umphathi weli hlabathi ugwetyiwe. Ndisenezinto ezininzi zokuthetha kuni, kodwa aninakukwazi ukuzithwala ngoku. Ke kaloku, akuba efikile yena, uMoya wenyaniso, uya kunikhokelela kuyo yonke inyaniso; kuba akayi kuthetha ngokwakhe; kodwa oko athe akuva, wokuthetha oko; aze anibonise izinto ezizayo. Yena uya kundizukisa; kuba uya kwamkela kokwam, anibonise kona. Yohane 16:7–14.

At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.

Ngeli xesha uMthuthuzeli uya “kusikhokela” “enyanisweni,” “asifundise zonke izinto,” kuquka “nezinto ezizayo,” kuba ngeli xesha uYesu usenezinto “ezininzi anokuzithetha kuthi.” Ezo zinto, nokuba zizizinto ezivela “ekukhumbuleni” kwethu, “izinto ezizayo,” okanye ezo “zinto” zininzi asenazo “okwangoku” zokuzithetha kuthi, zizo ezisitywinela ingxaki ezayo. Kwenjenjalo kuba inyaniso yakhe imela amandla akhe okudala. Usitywina kwangaphambili ngaphambi kwengxaki ezayo, kuba uceba ukuba silunyukiswe kwangaphambili ngelona xesha likhulu lentshutshiso nxamnye nabantu Bakhe elakha labakho kwimbali engcwele. Loo ntshutshiso ichaza ngokukodwa ukuba amazwi nezenzo esazenzayo kwixesha elidlulileyo ziya kukhunjulwa zize zisetyenziswe nxamnye nathi, njengokuba amazwi kaKristu agqwethwa asetyenziswa nxamnye Naye. Nangona kunjalo, simele ukuwuvakalisa umyalezo ube bubungqina nxamnye nemvukelo yabo, njengoko kumelwe nguHezekile noKristu.

> 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, ndathi, Umkhonzi akamkhulu kunenkosi yakhe. Ukuba banditshutshisile mna, nani baya kunitshutshisa; ukuba baligcinile ilizwi lam, nelenu baya kuligcina. Ke ezi zinto zonke baya kuzenza kuni ngenxa yegama lam, kuba bengamazi Lowo wandithumayo. Ukuba bendingezanga ndathetha kubo, ngebengenasono; kodwa ngoku abanasingxengxezo ngesono sabo. Lowo undithiyayo mna uthiya noBawo. Ukuba bendingenzanga phakathi kwabo imisebenzi engazange yenziwe ngomnye umntu, ngebengenasono; kodwa ngoku babonile, baza bathiya mna noBawo. Kodwa oku kwenzeke ukuze lizaliseke ilizwi elibhaliweyo emthethweni wabo elithi, Bandithiya ngaphandle kwesizathu. Ke kaloku, xa efikile uMthuthuzeli, endiya kunithumela kuni evela kuBawo, uMoya wenyaniso ophuma kuBawo, lowo uya kungqina ngam. Yohane 15:20–26.

The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.

“UMoya wenyaniso” ongulo “Mthuthuzeli” uya “kungqina ngo”Kristu, onguye “inyaniso.” Kwaye “inyaniso” nguAlfa noOmega, owokuqala nowokugqibela, isiqalo nesiphelo. Imbali efihlakeleyo yeendudumo ezisixhenxe ethi ngoku ityhilwe yiyo umyalezo wokutywinwa wamawaka alikhulu anamashumi amane anesine. Emva kwe-18 kaJulayi, 2020, uYeremiya unika umzekelo wokuba sinokukhetha ukubuyela kuYe owasithanda kuqala. Ekuphumezeni loo msebenzi wokubuyela sinoxanduva lokwahlula okuxabisekileyo kokungendawo. Ukuba sisebenzela usindiso lwethu, sinoloyiko nokungcangcazela, size siwuphumeze loo msebenzi, siya kutywinwa size kwangoko singene kweyona ngxaki inkulu embalini yehlabathi. Kananjalo siya kuba nelungelo lokufumana amava embali abaprofeti, ookumkani namadoda amalungisa ababenqwenela ukuyibona.

Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.

Abo bawuthabathayo loo msebenzi baze babuye “baya kuhamba ekukhanyeni okuvela etroneni kaThixo,” yaye “ngoncedo lweengelosi kuya kubakho unxibelelwano olungapheliyo phakathi kwezulu nomhlaba,” nto leyo eyinkqubo yonxibelelwano echongwe kwivesi yokuqala yencwadi yeSityhilelo.

> “Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

> “Asingabo bonke abakulo mhlaba abathe bathabatha icala lotshaba ngokuchasene noThixo. Asingabo bonke abaye bangathembeki. Kukho abambalwa abanyanisekileyo abathembekileyo kuThixo; kuba uYohane uyabhala athi: ‘Nantsi ke inyameko yabangcwele: abagcina imithetho kaThixo, nokholo lukaYesu.’ ISityhilelo 14:12. Kungekudala idabi liya kulwiwa ngamandla phakathi kwabo bakhonza uThixo nabo bangamkhonzanga. Kungekudala yonke into enokushukunyiswa iya kushukunyiswa, ukuze ezo zinto zingenakushukunyiswa zihlale.”

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

> “USathana ungumfundi weBhayibhile okhutheleyo. Uyazi ukuba ixesha lakhe lifutshane, yaye uzama kuzo zonke iindawo ukuphikisa umsebenzi weNkosi kulo mhlaba. Akunakwenzeka ukunika naluphi na uluvo ngamava abantu bakaThixo abaya kuba besaphila emhlabeni xa uzuko lwasezulwini nokuphindwa kweentshutshiso zexesha elidlulileyo kudityanisiwe. Baya kuhamba ekukhanyeni okuvela etroneni kaThixo. Ngabathunywa bezulu kuya kubakho unxibelelwano olungapheliyo phakathi kwezulu nomhlaba. Kanti ke uSathana, engqongwe ziingelosi ezingendawo, aze azibange njengoThixo, uya kwenza imimangaliso yazo zonke iintlobo, ukuze akhohlise, ukuba kunokwenzeka, nabona banyuliweyo. Abantu bakaThixo abayi kufumana ukhuseleko lwabo ekwenzeni imimangaliso, kuba uSathana uya kuyilingisa imimangaliso eya kwenziwa. Abantu bakaThixo abavavanyiweyo nabangqinwe ngokuvavanywa baya kufumana amandla abo kumqondiso ekuthethwe ngawo kuEksodus 31:12–18. Bamele ukuma beluqinisa ilizwi eliphilayo: ‘Kubhaliwe kwathiwa.’ Esi kuphela kwesiseko abanokuma kuso ngokukhuselekileyo. Abo baye baphula umnqophiso wabo noThixo baya kuthi ngaloo mini babe bengenaye uThixo, bengenathemba.”

> “The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

> “Abanquli bakaThixo baya kwahlulwa ngokukhethekileyo ngokubambelela kwabo emyalelweni wesine, kuba lo ngumqondiso wamandla kaThixo okudala nobungqina bebango laKhe lokufuna intlonelo nokunqulwa komntu. Abangendawo baya kwahlulwa ngemigudu yabo yokudiliza isikhumbuzo soMdali nokuphakamisa ummiselo waseRoma. Kumbandela wale ngxabano, lonke ihlabathi lobuKristu liya kwahlulwa libe ziindidi ezimbini ezinkulu, abo bagcina imiyalelo kaThixo nokholo lukaYesu, nabo banqula irhamncwa nomfanekiso walo, baze bamkele uphawu lwalo. Nangona ibandla norhulumente baya kudibanisa amandla abo ukuze banyanzelise bonke, ‘abancinane nabakhulu, abazizityebi namahlwempu, abakhululekileyo namakhoboka,’ ukuba bamkele uphawu lwerhamncwa, ukanti abantu bakaThixo abayi kulwamkela. ISityhilelo 13:16. Umprofeti wasePatmos ubona ‘abo baloyisileyo irhamncwa, nomfanekiso walo, nophawu lwalo, nenani legama lalo, bemi phezu kolwandle lweglasi, bephethe iihadi zikaThixo,’ becula ingoma kaMoses neyeMvana. ISityhilelo 15:2.

> “Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.

> “Izilingo nezihendo ezoyikekayo zilindele abantu bakaThixo. Umoya wemfazwe uyazivuselela iintlanga ukusuka kwelinye icala lomhlaba ukuya kwelinye. Kodwa phakathi kwexesha lembandezelo elizayo,—ixesha lembandezelo elinjalo elingazange libekho kususela ekubeni kwabakho uhlanga,—abantu bakaThixo abanyuliweyo baya kuma bengashukunyiswa. USathana nomkhosi wakhe abanakubatshabalalisa, kuba izithunywa zezulu ezinamandla agqwesileyo ziya kubakhusela.” Testimonies, volume 9, 15–17.

It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.

Kuyafaneleka ukuqonda ukuba esi siqendu sisiphelo sesahluko esiqala kwiphepha leshumi elinanye le-Testimonies, umqulu wesithoba, esinokuthi siqondwe njengemela i-nine-eleven. Kuyafaneleka ukuqaphela ukuba isihloko sithetha ngoMyeni ozayo, kwanangeetshathi zikaHabakuki, apho uPawulos wathabatha khona ivesi awayibhala encwadini yamaHebhere. Ukuqala kwesi sahluko kuphawula imbali eyaqala ngoSeptemba 11, 2001, iitafile ezimbini zomnqophiso wesiprofeto ekwangenwa kuwo ekuqaleni kobu-Adventist, kwanokuba isihloko sithi yiNgxaki yokugqibela, nto leyo echaza iSikhalo sasezinzulwini zobusuku sokugqibela. Isiphelo sesahluko sivumelana ngokupheleleyo nesiqalo, kuba kokubini isiqalo nesiphelo sithetha ngengxaki yokugqibela.

> “Section 1—For the Coming of the King

> “Icandelo 1—Ngokuza koKumkani

> “Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

> “Kuseselithuba nje esincinane, aze Lowo uzayo afike, angalibali.” Hebhere 10:37.

> “The Last Crisis

> “Ingxaki Yokugqibela”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.

> “Siphila ngexesha lesiphelo. Imiqondiso yamaxesha ezaliseka ngokukhawuleza ivakalisa ukuba ukuza kukaKristu kusondele kakhulu. Imihla esiphila kuyo inzulu kwaye ibalulekile. UMoya kaThixo uyasirhoxiswa emhlabeni ngokuthe ngcembe, kodwa ngokuqinisekileyo. Izibetho nezigwebo sele ziqalisa ukuhla phezu kwabo baludelayo ubabalo lukaThixo. Iintlekele emhlabeni naselwandle, imeko yoluntu engazinzanga, neentsholo zemfazwe, zizizilumkiso ezinzulu. Zixela kwangaphambili iziganeko ezisondelayo zobukhulu obungummangaliso.” Testimonies, umqulu 9, 11.

If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.

Ukuba sibuyela size samkele ubizo oluphezulu lokuba “umlomo” kaThixo njengoko lumelwe nguYeremiya, siya kuthi kungekudala kakhulu sithabathe inxaxheba kweyona ngqokelela inkulu kwimbali engcwele.

> “He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.

> Wabathetha kananjalo amazwi ethemba nenkuthazo. Wathi, “Malingakhathazeki intliziyo yenu; niyakholwa kuThixo, kholwani nakuM. Endlwini kaBawo zininzi iindawo zokuhlala; ukuba bekungenjalo, ngendinganixelelanga. Ndiya kunilungisela indawo. Ke kaloku, ukuba ndiyahamba ndinilungisele indawo, ndiya kubuya ndize ndinamkele kum; ukuze apho ndikhoyo mna, nibe khona nani. Nalapho ndiya khona niyakwazi, nendlela niyayazi.” Yohane 14:1–4. Ngenxa yenu ndeza ehlabathini; ngenxa yenu bendisebenza. Xa ndimka ndiya kuqhubeka ndisebenza ngenkuthalo ngenxa yenu. Ndeza ehlabathini ukuze ndizityhile kuni, ukuze nikholwe. Ndiya kuBawo nakuYihlo ukuze ndisebenzisane naye egameni lenu.

> “‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.

> “‘Inene, inene, ndithi kuni, Lowo ukholwayo kuM, imisebenzi endiyenzayo mna, naye uya kuyenza; yaye uya kwenza imisebenzi emikhulu kunale; ngokuba ndiya kuBawo waM.’ Yohane 14:12. Ngale nto, uKristu wayengathethi ukuthi abafundi babeza kwenza iinzame eziphakamileyo ngakumbi kunalezo azenzayo Yena, koko wayethe umsebenzi wabo uya kuba mkhulu ngakumbi ngobubanzi bawo. Wayengabhekiseli kuphela ekwenzeni imimangaliso, kodwa kuzo zonke izinto ezaziza kwenzeka phantsi kokusebenza koMoya oyiNgcwele. ‘Xa efikile uMthuthuzeli,’ watsho Yena, ‘endiya kunithumela kuni evela kuBawo, onguMoya wenyaniso, ophuma kuBawo, lowo uya kungqina ngaM: nani ke niya kungqina, ngokuba beninami kwasekuqalekeni.’ Yohane 15:26, 27.”

> “Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.

> “Ngokumangalisayo la mazwi azaliseka. Emva kokuhla koMoya oyiNgcwele, abafundi bazaliswa kakhulu luthando ngaye nangabo awabafelayo, kangangokuba iintliziyo zanyibilikiswa ngamazwi abawathethayo nangemithandazo abayinyusayo. Bathetha ngamandla oMoya; yaye phantsi kwempembelelo yawo loo mandla, amawaka aguquka.” IZenzo zabaPostile, 21, 22.

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