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# The Hour of God's Judgment is Come - Number One

Iyure Lomgwebo LukaThixo Lifike—Inani Lokuqala

The Judgment of the Living and the Prophetic Significance of 9/11

Umgwebo Wabaphilayo Nobaluleko Bobuprofeti be-9/11

Author

Jeff Pippenger

Published

December 18, 2024

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For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Kangangethuba, enyanisweni ukususela kwangoko emva ko-9/11, besisoloko sifundisa ngokungaguquguqukiyo ukuba umgwebo wabaphilayo waqalisa ngo-9/11. Sayiqonda le nyaniso kubungqina obuninzi beBhayibhile, obabuyixhasa buvela kumacala ahluke ngokupheleleyo. Ukususela ngoJulayi 2023, siye saqonda neenkcukacha ezingakumbi zomgwebo wabaphilayo, owaqala ngo-9/11, xa kuthelekiswa neenkcukacha ezafunyanwa kungekudala emva ko-9/11. Kutheni umgwebo wabaphilayo waqala ngo-9/11? Yintoni umgwebo wabaphilayo ngokweBhayibhile?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

Kwisahluko sokuqala sencwadi yeSityhilelo, uphawu oluyintloko oluchazwa ngoKristu kukuba unguAlfa no-Omega, uQalo noSiphelo, uWokuqala noWokugqibela. Unika umzekelo waloo mpawu kanye yobume bakhe xa wayalela uYohane ukuba abhale izinto ezazikho, yaye ngokwenjenjalo uYohane wayeza kuba ebhala nezinto eziza kuza. UYesu usoloko ebonakalisa isiphelo ngesiqalo. Kunjalo kanye oko akuko.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

IBhayibhile imchaza uYesu njengeLizwi. Incwadi yokuqala eBhayibhileni, iGenesis, ithetha “isiqalo.” Incwadi yokugqibela yeBhayibhile yincwadi yeSityhilelo, yaye iinyaniso ezathi zaqalwa ukubekwa kwincwadi yeGenesis ziphathwa kwincwadi yeSityhilelo. IGenesis yiAlfa, neSityhilelo siyiOmega, yaye kunye ziyiLizwi, kwaye iLizwi nguYesu, onguAlfa noOmega. Utyikityo lukaThixo, okanye igama laKhe, lubhaliwe phakathi kwaso sonke isiqendu sesiprofeto seBhayibhile. Olo tyikityo luqinisekisa ukuba ukukhanya okukweso siqendu kuyinyaniso.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

Ukuba ukutolikwa kwesicatshulwa sesiprofeto akuthwali umtyikityo kaThixo, oligama laKhe, olisimilo saKhe; ngoko ke, olo toloko aluchanekanga. Kukho nezinye iimvavanyo ekufanele zisetyenziswe xa kutolikwa iLizwi likaThixo lesiprofeto, kodwa nokuba yeyiphi na imvavanyo umntu anokuyisebenzisa, loo mvavanyo imele ichazwe ngaphakathi kweLizwi likaThixo. Ukuba akukho zimvavanyo zenziwe ngabantu, ziya kuba mbalwa nokutolikwa okwenziwe ngabantu. Ngoko ke, ngoba? Kwaye yintoni? Ngaba umgwebo webhayibhile wabaphilayo waqala ngo-9/11?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Xa uKristu ezazisa Yena kwincwadi yeSityhilelo, Uzichaza njengoQalo nesiphelo, aze asebenzise umprofeti uYohane ukubonisa oko kufanekiselwa lolo phawu lwesimilo Sakhe. Uchaza isigidimi sencwadi yonke njengesityhilelo saKhe ngokwaKhe. Uyalela uYohane ukuba abhale oko kwakukho ngelo xesha ehlabathini likaYohane, yaye ngokwenza oko uYohane wayeya kuba ebhala oko kuya kubakho ekupheleni kwehlabathi. UYohane wayengomnye weenkokeli ezilishumi elinesibini ekuqaleni kwebandla lobuKristu, yaye ngenxa yoko uYohane ubonakalisa isiphelo sebandla lobuKristu, esimelwe ngabaliwaka elilikhulu namashumi amane anesine nangesihlwele esikhulu kwiSityhilelo isahluko sesixhenxe.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

Ingqiqo yeBhayibhile yile: uYesu uliLizwi, ekwadalwa ngalo zonke izinto, iLizwi elalisoloko likho noYise, kwaye ukwanguye neBhayibhile, kuba uliLizwi likaThixo. Uphawu lokuqala lwesimilo sikaKristu olwaziswa kumyalezo wokugqibela weLizwi likaThixo kukuba Ubonakalisa isiphelo sento, ngesiqalo saloo nto ikwayinye. Ukuba le nyaniso ngesimilo sikaThixo ayisetyenziswa kufundo lomntu lweBhayibhile, akanako ngokwenene ukwazi ukuba yintoni na isigwebo sabaphilayo, nokuba saqala ngani na ngomhla we-9/11, yaye okona kubaluleke ngakumbi, ukuba kutheni sele sisondele esiphelweni.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

Njengomzekelo womgaqo ka-Alfa no-Omega, uSirayeli wamandulo ungumfuziselo kaSirayeli wale mihla, nto leyo eyinyaniso yesiprofeto enokuthi ichazwe kwakhona ngolu hlobo: uSirayeli ongokoqobo ungumfuziselo kaSirayeli womoya. Nokuba ingavakaliswa njani na, bobabini uSirayeli wamandulo ongokoqobo noSirayeli wale mihla womoya banembali yokuqala nembali yokugqibela. Ezintathu kwezo mbali zine zidlulile, yaye ngoku sikwimbali yesine neyokugqibela.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

Ezo zembali zintathu ezadlulayo zimela amangqina amathathu esizukulwana sokugqibela sembali yehlabathi. Ezo zembali zintathu ezadlulayo zichaza isizukulwana esimelwe njengesikhulu esilikumawaka alikhulu anamashumi amane anesine kwincwadi yeSityhilelo. Kukho neminye imigca yesiprofeto sembali ethetha kananjalo ngelikhulu elinamashumi amane anesine amawaka, kodwa inani lelikhulu elinamashumi amane anesine amawaka liqulethe umfuziselo wesiprofeto wokuba elo khulu linamashumi amane anesine amawaka ngabo bamelwa ngokwesiprofeto ngokuphindaphinda izizwe ezilishumi elinesibini zakwaSirayeli wakudala ongokoqobo, ngabafundi abalishumi elinesibini bakaSirayeli wangoku ongowomoya.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

Njengomnye umzekelo ka-Alpha no-Omega, iingelosi ezintathu zeSityhilelo isahluko seshumi elinesine zimela imbali yokuqala neyokuphela. Intshukumo yamaMillerite imela imbali yokuqala yeengelosi ezintathu, yaye intshukumo yabaliwaka elikhulu, amashumi amane anesine anesine imela imbali ekupheleni komyalezo wengelosi yesithathu. Intshukumo ye-alpha yabhengeza ukuvulwa komgwebo wophando ngomhla wama-22 ku-Oktobha, 1844. Intshukumo ye-omega yabhengeza ukuvulwa komgwebo wabaphilayo, ichaza ukuqala kwawo njengo-9/11.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Umzekelo wesithathu we-Alpha ne-Omega, oxhaswa lula luphefumlelo, kukuba ekuqaleni, kwintshukumo ye-alpha yamaMillerite, umzekeliso weentombi ezilishumi wazalisekiswa kanye ngoonobumba bawo. UDade White uchaza imbali yamaMillerite encwadini ethi, Imbambano Enkulu, kwimeko yaloo mzekeliso uzalisekiswa ngelo xesha. Ufundisa ukuba intshukumo ye-omega yabali likhulu elinamashumi amane anesine amawaka nayo iya kuwuzalisekisa umzekeliso weentombi ezilishumi kanye ngoonobumba bawo. Amangqina amathathu amafutshane kaKristu achonga isiphelo nesiqalo.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

Ekuqaleni kukaSirayeli wamandulo, iNkosi yangena emnqophisweni namaHebhere njengoko kwakumelwe ligazi elalisemigubasini yeengcango, nto leyo ethi, kambe ke, ibe kukhankanyo lokuqala kanye loKhwelo lwasezinzulwini zobusuku eLizwini likaThixo. Ubhaptizo luphawu lobudlelane bomnqophiso noKristu, yaye uPawulos uyasifundisa ukuba amaHebhere aphuma eYiputa abhaptizelwa onke ‘efini’ naseLwandle ‘oluBomvu’. Akuba engaphesheya kolwandle anikwa imana, ethi, phakathi kwezinye izinto, ibe luphawu lweSabatha yosuku lwesixhenxe kumongo wokuba ibe luvavanyo.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

“Imana” imele uvavanyo lwabo lokuqala, yaye xa basilelayo kuvavanyo lwabo lweshumi nolokugqibela xa bayigatya isigidimi sikaYoshuwa noKalebhi, iNkosi yaza yabagatyayo njengabantu bomnqophiso waYo, yaza yangena emnqophisweni noYoshuwa noKalebhi. Xa ekugqibeleni bangena eLizweni leDinga, isithethe solwaluko sasingazange senziwe phezu kwaloo madoda azalwa ngexesha leminyaka emashumi mane, kuba eso sithethe sapheliswa ekuvukeleni kwaseKadeshe, saza sabuyiselwa eKadeshe kanye phambi kokungena. Lo ngumqondiso woAlfa no-Omega.

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

Iminyaka engamashumi amane yokubhadula entlango yaqala ngemvukelo ngokuchasene nesigidimi sikaYoshuwa noKalebhi, yaza yaphela ngemvukelo kaMoses yokubetha iLiwa, ngaloo ndlela emele kakubi isimilo nomsebenzi kaThixo. Isiqalo sakwaSirayeli wamandulo sibonakalisa isiphelo sakwaSirayeli wamandulo.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

Ekupheleni kukaSirayeli wamandulo, uYesu, njengo“Mthunywa woMnqophiso” kuMalaki isahluko sesithathu, weza ukuqinisekisa “umnqophiso” nabaninzi iveki enye, ukuzalisekisa uDaniyeli isahluko sesithoba. NjengoMthunywa woMnqophiso, uKristu wangena emnqophisweni nebandla lamaKristu kanye kwimbali apho wadlula ngakubantu bomnqophiso bangaphambili. Ekuqaleni kukaSirayeli wamandulo njengabantu bomnqophiso bakaThixo, iNkosi yadlula ngakubantu bomnqophiso bangaphambili yaza yangena emnqophisweni nabantu abatsha abanyuliweyo. Yenza kanye loo nto ekupheleni kukaSirayeli wamandulo.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Umfuziselo womnqophiso ngumtshato, yaye ukususela ekuzalweni kukaKristu kwada kwatshatyalaliswa iYerusalem ngo-70 AD, isiprofeto sibonakalisa uqhawulo-mtshato oluqhubekayo lukaThixo noSirayeli wamandulo ongokoqobo. Ngoko ke, uqhawulo-mtshato lwaba semthethweni nini na ngokwenene—ekuzalweni kwaKhe, ekufeni kwaKhe, ekuxulutyweni kukaStefano ngamatye, okanye ekutshatyalalisweni kweYerusalem?

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> “Ngeli xesha, abanquli ababevela kuzo zonke iintlanga babesondela etempileni eyayinikelwe kunqulo lukaThixo. Ikhazimla ngegolide nangamatye anqabileyo, yayiyimbonakalo yobuhle nobungangamsha. Kodwa uYehova wayengasafumaneki kuloo ndlu intle kangaka. UIsrayeli, njengesizwe, wayesele ezahlule kuThixo ngokungathi uqhawule umtshato naye. Xa uKristu, ekusondeleni esiphelweni somsebenzi waKhe wasemhlabeni, wajonga okokugqibela ngaphakathi etempileni, wathi, ‘Yabonani, indlu yenu ishiywe kuni iyinkangala.’ Mateyu 23:38. Kude kube ngelo xesha wayeyibiza itempile ngokuba yindlu kaYise; kodwa xa uNyana kaThixo waphuma kwezo ndonga, ubukho bukaThixo barhoxa ngonaphakade etempileni eyayakhiwe ngenjongo yozuko lwaKhe.” IZenzo ZabaPostile, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

Ngomso olandela uNgeno loLoyiso uKristu wavakalisa ukuba indlu yomYuda yayiyinkangala, yaye uqhawulo-mtshato lwagqitywa. Ngoko ke, uqhawulo-mtshato lwagqitywa ekutshoneni kwelanga ngomhla woNgeno loLoyiso.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

> “IYerusalem ibingumntwana wenkathalelo yaKhe, yaye njengokuba uyise onothando elilela unyana onxaxhileyo, kwangokunjalo noYesu walilela isixeko esithandekayo. Ndingakunikela njani? Ndingakubona njani unikelwe entshabalalweni? Ndimele na ukukuyeka, ukuze uzalise indebe yobugwenxa bakho? Umphefumlo omnye unexabiso elikhulu kangangokuba, xa uthelekiswa nawo, ihlabathi nehlabathi zitshona ekungabalulekini; kodwa apha kwakukho uhlanga luphela olwalufanele lulahleke. Xa ilanga elalisele lisingisa entshonalanga ngokukhawuleza lalisakuba linyamalele ezulwini, usuku lobabalo lwaseYerusalem lwaluba seluphelile. Ngexesha olo udwendwe lwalumi encotsheni ye-Olivet, kwakungakabi semva kwexesha ukuba iYerusalem iguquke. Ingelosi yenceba ngelo xesha yayisonga amaphiko ayo ukuze yehle isuka etroneni yegolide inike indawo ubulungisa nomgwebo oseluzayo ngokukhawuleza. Kodwa intliziyo enkulu kaKristu yothando yayisabongoza ngenxa yeYerusalem, eyayizidele inceba zaKhe, yazijongela phantsi izilumkiso zaKhe, kwaye yayisele iza kungcolisa izandla zayo ngegazi laKhe. Ukuba iYerusalem ibinokuguquka nje, kwakungakabi semva kwexesha. Xa imitha yokugqibela yelanga elitshonayo ibisahleli phezu kwetempile, nenqaba, nencochoyi, ibingayi na ingelosi ethile elungileyo iyikhokelele kuthando loMsindisi, ize iyithintele intshabalalo yayo? Sixeko sihle kodwa singengcwele, esamxuluba amatye abaprofeti, esamala uNyana kaThixo, esasizivalela ngokungaguquki kwaso kwimixokelelwane yobukhoboka,—imini yaso yenceba yayisele iphantse yaphela!”

> “Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

> “Kwakhona uMoya kaThixo uthetha neYerusalem. Phambi kokuba usuku luphele, kunikelwa obunye ubungqina ngoKristu. Ilizwi lobungqina liyaphakanyiswa, lisabela kubizo oluvela kwixesha elidlulileyo lesiprofeto. Ukuba iYerusalem iya kuluva ubizo, ukuba iya kumamkela uMsindisi ongena emasangweni ayo, isenokusindiswa.”

> “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

> “Iingxelo zifikile kubalawuli baseYerusalem zokuba uYesu usondela esixekweni ekhatshwa sisihlwele esikhulu sabantu. Kodwa abanalo ulwamkelo loNyana kaThixo. Besoyika, baphuma baya kumhlangabeza, benethemba lokusichithachitha isihlwele. Xa udwendwe seluza kwehla iNtaba yemiNquma, luyathintelwa ngabalawuli. Babuza unobangela wolo vuyo lwesiphithiphithi. Njengoko bebuza besithi, ‘Ngubani lo?’ abafundi, bezaliswe ngumoya wokuphefumlelwa, bawuphendula lo mbuzo. Ngezivakalisi ezicokisekileyo nezinamandla baphinda iziprofeto ezingoKristu:

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> “UAdam uya kukuxelela, Yimbewu yomfazi eya kutyumza intloko yenyoka.

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> “Buza ku-Abraham, uya kukuxelela, Ngu ‘Melkitsedeke, uKumkani waseSalem,’ uKumkani woXolo. Genesis 14:18.

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> “UYakobi uya kukuxelela athi, UnguShilo wesizwe sakwaYuda.

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> “uIsaya uya kukuxelela, ‘uImanuweli,’ ‘Omangalisayo, uMcebisi, uThixo onamandla, uYise ongunaphakade, iNkosana yoXolo.’ UIsaya 7:14; 9:6.

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> “UYeremiya uya kunixelela, iHlumelo likaDavide, ‘uYehova Ubulungisa Bethu.’ Yeremiya 23:6.”

> “Daniel will tell you, He is the Messiah.

> “UDaniyeli uya kukuxelela, Nguye uMesiya.

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> “UHoseya uya kukuxelela athi, ‘NguYehova, uThixo wemikhosi; uYehova sisikhumbuzo saKhe.’ UHoseya 12:5.

> “John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

> “UYohane uMbhaptizi uya kunixelela athi, Ungu ‘iMvana kaThixo, esusa isono sehlabathi.’ Yohane 1:29.

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> “UYehova omkhulu uvakalise esesihlalweni Sakhe sobukhosi, wathi, ‘Lo nguNyana Wam oyintanda.’ Mateyu 3:17.

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> “Thina, abafundi baKhe, siyavakalisa sisithi, Lo nguYesu, uMesiya, iNkosana yobomi, uMkhululi wehlabathi.”

> “And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

> “Kwaye umphathi wamandla obumnyama uyamamkela Yena, esithi, ‘Ndiyakwazi wena ukuba ungubani na, uyiNgcwele kaThixo.’ Marko 1:24.” Ulangazelelo Lwamaxesha Onke, 577–579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Imbali yokungena kukaKristu ngoloyiso yayingumfuziselo wembali yeSikhalo Saphakathi Kwamazinyo ngexesha lamaMillerite. Isicatshulwa esivela kuDade White sibonisa ukuba xa ukungena kwaqalayo abantu bangena phantsi kokuphefumlelwa nguMoya oyiNgcwele, kwaza emva koko uKristu wema walila ngenxa yeYerusalem. Emva koko waqhubeka nokungena kwakhe, aze ke ajamelane nobunkokeli bamaYuda. Ndingathanda ukwahlula iimpawu ezithile zeli bali ukuze ndichonge iimpawu zendlela eziphindwa kwimbali yamaMillerite. Kodwa kuqala ndifuna ukwenza inqaku malunga nesiqalo nesiphelo. Oko sisandul’ ukukucaphula kuDade White kumela isiphelo sesahluko, yaye ukuvulwa kwesahluko esilandelayo kuthetha oku kulandelayo.

> “The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

> “Ukukhwela kukaKristu ngokoyisa esiya eYerusalem kwakusisithunzi esifipheleyo sangaphambili sokuza kwaKhe emafini ezulu enamandla nozuko, phakathi koyiso lweengelosi novuyo lwabangcwele. Ngoko ke aya kuzaliseka amazwi kaKristu kubabingeleli nakubaFarisi athi: ‘Aniyi kuba nisandibona ukususela ngoku, kude kube nithi, Usikelelwe lowo uzayo egameni leNkosi.’ Mateyu 23:39. Embonweni wesiprofeto uZekariya waboniswa loo mini yoloyiso lokugqibela; yaye wabona kwanentshabalalo yabo abathi ekufikeni kokuqala bamala uKristu: ‘Baya kukhangela kum lowo bamhlabileyo, bamlilele, njengokulilela okuphela konyana; babe nobukrakra ngaye, njengobukrakra ngowamazibulo.’ Zekariya 12:10. Lo mbono uKristu wawubona kwangaphambili xa wayekhangele isixeko, wasililela. Enxubeni yethutyana yaseYerusalem wabona intshabalalo yokugqibela yaloo bantu babenetyala ngegazi loNyana kaThixo.”

> “The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

> “Abafundi bakubona ukutya kwamaYuda kuKristu, kodwa babengekaboni ukuba kwakusaya kukhokelela entwenini. Babengekaqondi imeko yokwenene kaSirayeli, bengakuqondi nokuphindezelwa okwakuza kwehlela iYerusalem. Oku uKristu wakuvula kubo ngesifundo esibonakalayo esasinentsingiselo enkulu.

> “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

> “Isibheno sokugqibela eYerusalem sasibe lilize. Ababingeleli nabalawuli babesivile isandi sesiprofeto sexesha eladlulayo siphindwa sisihlwele, siphendula umbuzo othi, ‘Ngubani lo?’ kodwa abasamkelanga njengelizwi loPhefumlelo. Ngomsindo nangokumangaliswa bazama ukusithulisa isihlwele. Kwakukho amagosa amaRoma phakathi kweso sihlwele, yaye kuwo iintshaba zaKhe zamtyhola uYesu njengenkokeli yemvukelo. Zamchaza njengosele eza kuthabatha ulawulo lwetempile, aze alawule njengokumkani eYerusalem.” The Desire of Ages, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Ingongoma endingandingafuni ukuyiphosa yeyokuba ukuNgena kukaKristu eYerusalem ngokoyisa akufanekiseli kuphela isiBhengezo saphakathi kobusuku kwimbali yamaMillerite, kodwa kukwafuzisela nesiphelo sehlabathi. Kunxulumene nokubuya kukaKristu ekuqaleni kweminyaka eliwaka yesahluko samashumi amabini seSityhilelo, kwaye kukwanxulumene nokubuya kwaKhe neYerusalem eNtsha ekupheleni kweminyaka eliwaka. Kukwanxulumene nokufa kwabakhohlakeleyo ekubuyeni kwaKhe kwesibini, kwanogwebo lwabo lokugqibela ekupheleni kweminyaka eliwaka. Ukuvulwa komhlathi wokugqibela kuthi, “Isibongozo sokugqibela eYerusalem sasenziwe ilize. Ababingeleli nabalawuli babeyivile ilizwi lesiprofeto lexesha eladlulayo livakaliswa sisihlwele, ekuphenduleni umbuzo othi, ‘Ngubani lo?’ kodwa abalazamkelanga njengelizwi leMpembelelo eNgcwele.”

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

Isibongo sokugqibela saba lilize, yaye eso sibongo samelwa njenge “lizwi lesiprofeto lexesha elidlulileyo.” Isihlwele ngemihla kaKristu salikhaba isibongo saso sokugqibela, kuba salikhaba icebiso likaYeremiya lokubuyela ezindleleni zakudala. Kananjalo salala indlela yomgca phezu komgca, kuba abafundi babewuphendule umbuzo othi “Ngubani lo,” ngokudibanisa amangqina aliqela ndawonye, umgca phezu komgca, apha kancinane nalaphaya kancinane.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Xa uKristu eqalisa ukungena eYerusalem, uyema endleleni. Oku kuqala ngokuzaliseka kwesiprofeto njengoko abafundi besiya kuthabatha iesile ukuze uKristu alikhwele. Wayengazange akhwele silwanyana, kwaye nesilwanyana eso sasingazange sikhwelwe. Ingqiqo ibonakalisa ummangaliso, kuba sesiphi na isilwanyana esivumela umkhweli okokuqala, yaye ngubani na owaziyo ukulawula ukukhwela iesile elingazange lenze oko ngaphambili. Oku kuyafana nexesha amaFilisti abeka ngalo umnikelo enqwelweni, kunye neTyeya, aza abopha neenkomo ezimbini ezazincancisa amathole, nezingazange zirhuqe nqwelwana ngaphambili, zaza ngoko nangoko zawashiya amathole zaza zaqalisa uhambo lokubuyisela iTyeya kumaHebhere. ITyeya isendleleni eya eYerusalem, yaye xa ekugqibeleni uDavide eyingenisa eYerusalem, wayemfuzisela ukungena kukaKristu koloyiso.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Kuthe nje ukuba uKristu ehleli phezu kwedonki, abantu baqalisa ukwaleka indlela ngeengubo zabo, besika amasebe ompalma, kwaza izandi zokukhwaza zamemeza, zisithi, “Hosana kuNyana kaDavide: Makabongwe Lowo uzayo egameni leNkosi! Hosana kwezona ziphezulu.” (Mateyu 21:9) Iinkokeli ziyachasana noko zize zibize ukuba uYesu awuthulise umhlambi. Baqhubeka, waza uYesu wema walila ngenxa yoluntu olulahlekileyo, olumelwe yiYerusalem. Emva koko umngcelele waqhubeka, zaza iinkokeli zaphinda zangenelela, zifuna ukwazi ukuba ungubani na uYesu. Ke kaloku abafundi basabela ngobungqina babaprofeti, umgca phezu komgca.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

Imbali esiyiqwalaselayo ngoku sandulelwa luvuko lukaLazaro, oluphawula ukuphoxeka kokuqala kumgca wesiprofeto oboniswe kumzekeliso weentombi ezilishumi, kwanango-Uza ukuchukumisa iTyeya, kumgca wokungena kukaDavide ngoloyiso eYerusalem. Ukuphoxeka kokuqala kunxulumene nexesha lokulibala, yaye uKristu walibala akakuva okokuqala ukuba uLazaro uyagula, kanye njengokuba noDavide walibala ngokuyishiya iTyeya apho u-Uza wafela khona de wayiphinda wayithabatha kamva. ULazaro wafa, waza emva koko wavuswa. ULazaro nguye othi emva koko akhokele iesile uYesu alikhwelayo ekungeneni eYerusalem.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

Kwimbali yamaMillerite, isithunywa sesibini safika ngomhla we-19 kuAprili, 1844, ekudanisweni kokuqala, okwaphawula ukuqala kwexesha lokulibaziseka. Emva koko uSamuel Snow waqalisa ukuphuhlisa ngokuthe ngcembe umyalezo weSikhalo Saphakathi Kobra. Uphuhliso oluqhubekayo lwaloo myalezo lumelwe kukungena kukaKristu eYerusalem. Ukuqhubeka komsebenzi kaSnow kukwamelwe ziihambo zeTyeya, ukusuka kumaFilisti, iye enqwelweni, iye kuUza, yaye ekugqibeleni iye eYerusalem.

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

Ukungena kunesibhengezo sokuqala sabantu xa iinkokeli zaxelela uKristu ukuba athulise isihlwele, kwalandela ukulila kukaKristu, emva koko kwabakho isibhengezo sabafundi xa iinkokeli ezinenkani zabuza ukuba ungubani na uKristu. Ukubonakaliswa kwempefumlelo phakathi kwabantu okwavelisa impendulo yokuqala yeenkokeli ezinenkani kuphindaphindwa ngabafundi xa bavelisa, “umgca phezu komgca,” inkitha yamangqina esiprofeto aphuma kwixesha elidlulileyo. Xa ilanga latshonayo ngaloo mini, uSirayeli wamandulo waqhawulwa umtshato noThixo.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

Kulo mbali sixelelwa ukuba abafundi babengaluqondi “ugqithiselo lwesohlwayo olwalumele ukuhla phezu kweYerusalem.” “Isigwebo” esasimele “ukuhla phezu kweYerusalem” sabonakaliselwa abafundi “ngomzekeliso obalulekileyo osisifundo.” Lo mzekeliso ubalulekileyo osisifundo yayikukuqalekiswa komkhiwane. Ukutshatyalaliswa kweYerusalem, ababengakaluqondi abafundi, kwabonakaliswa kukuqalekiswa komkhiwane, kwakwanjalo nangomzekeliso uKristu awayewufundisile ngaphambili ngomkhiwane.

> “The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

> “Isilumkiso sesamaxesha onke. Isenzo sikaKristu sokuwuqalekisa umthi owawudalwe ngamandla aKhe simi njengesilumkiso kuwo onke amabandla nakubo bonke amaKristu. Akukho bani unokuwuphila umthetho kaThixo engakhonzi abanye. Kodwa baninzi abangabuphiliyo ubomi bukaKristu benceba nobokungazingci. Abanye abacinga ukuba bangamaKristu abalaseleyo abaqondi ukuba kuthethwa ngantoni na xa kusithiwa yinkonzo kaThixo. Baceba baze bafunde ukuze bazikholise ngokwabo. Benza kuphela ngokubhekisele kubo ngokwabo. Ixesha lixabisekile kubo kuphela kangangoko benokuzihlanganisela kona. Kuyo yonke imicimbi yobomi le yiyo injongo yabo. Abakhonzi ngenxa yabanye, koko ngenxa yabo ngokwabo. UThixo wabadala ukuba baphile ehlabathini apho inkonzo yokungazingci imele ukwenziwa. Wabamisela ukuba bancede abanye abantu babo ngazo zonke iindlela ezinokwenzeka. Kodwa isiqu sikhulu kakhulu kubo kangangokuba abakwazi kubona nantoni na yimbi. Abanabudlelane noluntu. Abo baphila ngolo hlobo ngenxa yesiqu bafana nomkhiwane, owawenza lonke ibango lokuba uyinto, kodwa ungenasiqhamo. Bayayigcina imilo yonqulo, kodwa bengenaguquko nangaphandle kokholo. Ngokuzibiza kwabo bayawuhlonela umthetho kaThixo, kodwa ukuthobela akukho. Bathi, kodwa abenzi. Kwisigwebo esabhengezwa phezu komkhiwane uKristu ubonakalisa indlela ayithiye ngayo emehlweni aKhe le nkohliso ililize. Uvakalisa ukuba umoni ovulekileyo akanatyala kangako njengalowo uzibiza ngokuba ukhonza uThixo, kodwa engavelisi siqhamo kuzuko lwaKhe.”

> “The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

> “Umzekeliso womthi womkhiwane, owathethwa ngaphambi kotyelelo lukaKristu eYerusalem, wawunxulumene ngokuthe ngqo nesifundo awasifundisayo ekuqalekiseni umthi ongenasiqhamo.” The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Emva kongquzulwano lokugqibela neenkokeli, uYesu wemka waya kuthandaza ubusuku bonke, wandula ke kusasa, njengoko wayedlula ngakumthi womkhiwane, wawuqalekisa.

> “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

> “Yayingeloxesha lamakhiwane avuthiweyo, ngaphandle kweendawo ezithile; yaye kwiinduli eziphakamileyo ezijikeleze iYerusalem kwakunokuthiwa ngenyaniso, ‘Ixesha lamakhiwane lalingekafiki.’ Kodwa emasimini emithi yeziqhamo awafikayo uYesu, umthi omnye wabonakala ngathi uphambili kuneminye yonke. Wawusele ugutyungelwe ngamagqabi. Yindalo yomthi womkhiwane ukuba ngaphambi kokuba amagqabi avuleke, isiqhamo esikhulayo sivele. Ngenxa yoko lo mthi wawuzele ngamagqabi wawunika isithembiso sesiqhamo esikhule kakuhle. Kodwa ukubonakala kwawo kwakukhohlisa. Akukhangela amasebe awo, ukusuka kwelona sebe lisezantsi kuse kwelona hlumelo liphezulu, uYesu akafumananga ‘nto ngaphandle kwamagqabi.’ Wawuyintabalala yamagqabi okuzigwagwisa, kungekho nto yimbi.”

> “Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

> “UKristu wathetha isigwebo esitshabalalisayo nxamnye nayo. Wathi, ‘Makuze kungabikho mntu udla siqhamo kuwe ngonaphakade ukususela ngoku.’ Ngentsasa elandelayo, xa uMsindisi nabafundi baKhe babebuye besendleleni eya esixekweni, amasebe atshabalele namagqabi ajingayo atsala ingqalelo yabo. ‘Mfundisi,’ watsho uPetros, ‘khangela, umkhiwane lowo wawuqalekisayo ubunile.’”

> “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

> “Isenzo sikaKristu sokuwuqalekisa umthi womkhiwane sabamangalisa abafundi. Kwabonakala kubo singahambelani neendlela zakhe nemisebenzi yakhe. Amaxesha amaninzi babemvile evakalisa ukuba akazanga kugweba ihlabathi, kodwa ukuze ihlabathi ngosindiswe ngaye. Bawakhumbula amazwi akhe athi, ‘UNyana womntu akezanga kutshabalalisa ubomi babantu, kodwa ukubusindisa.’ Luka 9:56. Imisebenzi yakhe emangalisayo yayenzelwe ukubuyisela, ingaze itshabalalise. Abafundi babemazi kuphela njengoMbuyiseli, uMphilisi. Esi senzo sasimi sodwa. Yayiyintoni injongo yaso? bazibuza.”

> “God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

> “UThixo ‘uyakholiswa yinceba.’ ‘Ndidla ubomi bam, itsho iNkosi uYehova, andikuthandi ukufa kongendawo.’ Mika 7:18; Hezekile 33:11. KuYe umsebenzi wentshabalalo nokuvakaliswa komgwebo ‘ngumsebenzi ongaqhelekanga.’ Isaya 28:21. Kodwa kungenxa yenceba nothando athi asuse isigqubuthelo kwixesha elizayo, aze atyhilele abantu iziphumo zendlela yesono.”

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

> “Ukuthukwa komthi womkhiwane kwakungumzekeliso owenziwa ngesenzo. Loo mthi ungavelisiyo, uqhayisa ngamagqabi awo azizidla kanye phambi kukaKristu, wawungumfuziselo wesizwe samaYuda. UMsindisi wayenqwenela ukukwenza kucace kubafundi baKhe unobangela nokuqiniseka kwentshabalalo kaSirayeli. Ngenxa yale njongo wawunika loo mthi iimpawu zokuziphatha, waza wawenza umchazi wenyaniso yobuthixo. AmaYuda ayemi ecacile, ehlukile kuzo zonke ezinye iintlanga, ebanga ukuthembeka kuThixo. Ayethandwe ngokukhethekileyo nguYe, yaye ayebanga ubulungisa obugqithileyo kunabo bonke abanye abantu. Kodwa ayengcoliswe kukuthanda ihlabathi nangokunyolukela inzuzo. Ayeqhayisa ngolwazi lwawo, kodwa ayengayazi into efunwa nguThixo, yaye ayezele luhanahaniso. Njengomthi ongavelisiyo, ayesasaza amasebe awo azizidla phezulu, echumile ngokubonakala, emhle emehlweni, kodwa evelisa ‘amagqabi kuphela.’ Inkolo yamaYuda, netempile yayo ezukileyo, izibingelelo zayo ezingcwele, ababingeleli bayo abathwele iminqwazi yobubingeleli, nezithethe zayo ezimangalisayo, yayintle ngenene ngenkangeleko yangaphandle, kodwa ukuthobeka, uthando, nobubele kwakungekho.” Ulangazelelo Lweeminyaka, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Saqalisa ngokuphakamisa imibuzo emibini esikwindlela yokuyiphendula. Leyo mibuzo yayisithi, “Kwakutheni ukuze umgwebo wabaphilayo uqale ngomhla ka-9/11? Yintoni umgwebo wabaphilayo ongokweBhayibhile?”

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Le migca mibalwa yesiprofeto esisandul’ ukuyibeka iyizingqina zeBhayibhile zomgwebo wabaphilayo. Le migca yesiprofeto ithetha okungaphezulu kakhulu kunje nge-“A, B, C’s” zomgwebo kuphela, kodwa kuqala siphendula imibuzo ye-9/11 nomgwebo wabaphilayo.

> “‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

> “‘Ndabona,’ utsho umprofeti uDaniyeli, ‘kwada kwabekwa iitrone, waza Lowo wayeyiNqina leMihla wahlala phantsi: isambatho saKhe sasingamhlophe njengekhephu, neenwele zentloko yaKhe zinjengoboya obusulungekileyo; itrone yaKhe yayingamadangatye omlilo, namavili ayo engumlilo ovuthayo. Kwaphuma umlambo womlilo, uphuma phambi kwaKhe: amawaka ngamawaka ayemkhonza, namawaka alishumi aphindwe kalishumi amawaka ayemi phambi kwaKhe: kwamiselwa umgwebo, zaza iincwadi zavulwa.’ Daniyeli 7:9, 10, R.V.

> “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

> “Ngalo ndlela kwaboniswa embonweni womprofeti loo mini inkulu nenobungcwele, xa izimilo nobomi babantu zaziya kudlula phambi koMgwebi womhlaba wonke ukuze zihlolwe, aze umntu ngamnye abuyekezwe ‘ngokwemisebenzi yakhe.’ Owasendulo ngemihla nguThixo uYise. Uthi umdumisi: ‘Iintaba zingekazalwa, ungekawenzi umhlaba nehlabathi, kwasephakadeni kude kuse ephakadeni, unguThixo.’ INdumiso 90:2. Nguye, umthombo wako konke ukuphila, nomthombo wawo wonke umthetho, oza kongamela ekugwebeni. Kwaye iingelosi ezingcwele, njengabalungiseleli nanjengamangqina, ngokwenani ‘elilishumi lamawaka aphindwe kalishumi lamawaka, namawaka ngamawaka,’ ziyabakho kule nkundla inkulu.”

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

> “‘Yaye, nanko kusiza omnye onjengoNyana woMntu enamafu asezulwini, weza kuMdala weMihla, baza bamsondeza phambi kwaKhe. Wanikwa ubukhosi, nozuko, nobukumkani, ukuze bonke abantu, iintlanga, neelwimi, bamkhonze: ubukhosi baKhe bubukhosi obungunaphakade, obungayi kudlula.’ Daniyeli 7:13, 14. Ukuza kukaKristu okuchazwe apha asikokubuya kwaKhe kwesibini emhlabeni. Uza kuMdala weMihla ezulwini ukuze amkele ubukhosi nozuko nobukumkani, aya kunikwa Yena ekupheleni komsebenzi waKhe njengomlamli. Koku kuza, kungekhona ukufika kwaKhe kwesibini emhlabeni, okwaxelwa kwangaphambili kwisiprofeto ukuba kuya kwenzeka ekupheleni kweentsuku ezingama-2300 ngowe-1844. Ehamba neengelosi zasezulwini, uMbingeleli wethu Omkhulu ungena kweyona Ngcwele yeeNgcwele, aze apho abonakale phambi kobukho bukaThixo ukuze abandakanyeke kwimisebenzi yokugqibela yolungiselelo lwaKhe ngenxa yomntu—ukwenza umsebenzi womgwebo wophando nokwenza uxolelaniso ngenxa yabo bonke abo babonakaliswayo ukuba banelungelo leenzuzo zalo.

> “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

> “Enkonzweni yomfuziselo, kuphela ngabo babeze phambi koThixo benokuvuma nokuguquka, nezono zabo ezathi, ngegazi ledini lesono, zadluliselwa engcweleni, ababenenxaxheba enkonzweni yoMhla woCamagushelo. Ngokunjalo, ngemini enkulu yokucamagushela kokugqibela nomgwebo wophando, amatyala aqwalaselwayo ngawabantu bakaThixo abavumayo ukuba bangabakhe kuphela. Umgwebo wabangendawo ngumsebenzi owahlukileyo nowohlukene ngokupheleleyo, kwaye wenziwa ngexesha elisemva. ‘Kuba umgwebo umele uqale endlwini kaThixo; yaye ukuba uqala kuqala kuthi, isiphelo sabo bangayithobeliyo iindaba ezilungileyo siya kuba yintoni na?’ 1 Petros 4:17.

> “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

> “Iincwadi zeengxelo ezulwini, ekubhaliswe kuzo amagama nezenzo zabantu, ziya kugqiba izigqibo zomgwebo. Utsho umprofeti uDaniyeli: ‘Kwamiselwa umgwebo, zavulwa neencwadi.’ Umbhali weSityhilelo, echaza kwa eso siganeko sinye, wongeza athi: ‘Kwavulwa nenye incwadi, eyincwadi yobomi; abafileyo bagwetywa ngokwezinto ezazibhalwe ezincwadini, ngokwemisebenzi yabo.’ ISityhilelo 20:12.”

> “The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

> “Incwadi yobomi iqulethe amagama abo bonke abakhe bangena enkonzweni kaThixo. UYesu wayalela abafundi baKhe wathi: ‘Vuyani, kuba amagama enu ebhaliwe ezulwini.’ Luka 10:20. UPawulos uthetha ngabasebenzi kunye naye abanyanisekileyo, ‘amagama abo asencwadini yobomi.’ Filipi 4:3. UDaniyeli, ekhangele phambili ‘kwixesha lembandezelo, elingazange libekho elinjalo,’ uvakalisa ukuba abantu bakaThixo baya kuhlangulwa, ‘wonke ubani oya kufunyanwa ebhaliwe encwadini.’ Yaye umbhali weSityhilelo uthi ngabo bodwa abaya kungena emzini kaThixo abo amagama abo ‘ebhaliwe encwadini yobomi yeMvana.’ Daniyeli 12:1; IsiTyhilelo 21:27.

> “‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

> “‘Incwadi yesikhumbuzo’ ibhalwa phambi koThixo, ekubhalwe kuyo izenzo ezilungileyo ‘zabamoyikayo uYehova, nabacinga ngegama lakhe.’ Malaki 3:16. Amazwi abo okholo, nezenzo zabo zothando, zibhalisiwe ezulwini. UNehemiya ubhekisela koku xa esithi: ‘Ndikhumbule, Thixo wam, … ungazicimi izenzo zam ezilungileyo endizenzileyo ngenxa yendlu kaThixo wam.’ Nehemiya 13:14. Encwadini yesikhumbuzo sikaThixo sonke isenzo sobulungisa senziwa singafi. Apho sonke isilingo esichasiweyo, bonke ububi oboyisiweyo, onke amazwi enceba ethambileyo athe avakaliswa, kubhalwa ngokuthembekileyo. Kwaye sonke isenzo sokuzincama, konke ukubandezeleka nentlungu enyamezelwe ngenxa kaKristu, kuyabhalwa. Umdumisi uthi: ‘Ukubhadula kwam ukubalile; beka iinyembezi zam embizeni yakho; azikho na encwadini yakho?’ INdumiso 56:8.”

> “There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

> “Kukho nengxelo yezono zabantu. ‘Kuba uThixo uya kuwangenisa emgwebeni onke umsebenzi, kwanento yonke efihlakeleyo, nokuba ilungile, nokuba imbi.’ ‘Lonke ilizwi elingenamsebenzi abaya kulithetha abantu, baya kunika ingxelo ngalo ngemini yomgwebo.’ Utsho uMsindisi: ‘Ngamazwi akho uya kugwetyelwa, nangamazwi akho uya kugwetywa.’ INtshumayeli 12:14; Mateyu 12:36, 37. Iinjongo ezifihlakeleyo neentsusa zentliziyo ziyavela kwirejista engenasiphako; kuba uThixo ‘uya kuzikhanyisela izinto ezifihlakeleyo zobumnyama, abonakalalise namacebo eentliziyo.’ 1 Korinte 4:5. ‘Yabonani, kubhaliwe phambi kwam, … izenzo zenu ezigwenxa, nezenzo ezigwenxa zooyihlo kunye, utsho uYehova.’ Isaya 65:6, 7.”

> “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

> “Umsebenzi womntu wonke udlula uphononongwa phambi koThixo yaye ubhaliselwa ukuthembeka okanye ukungathembeki. Ngokuchasene negama ngalinye ezincwadini zasezulwini kubhalwa ngokuchaneka okoyikekayo onke amazwi angalunganga, zonke izenzo zokuzingca, yonke imisebenzi engazalisekiswanga, nesono ngasinye esifihlakeleyo, kwakunye nayo yonke inkohliso eyenziwe ngobuqhetseba. Izilumkiso okanye izikhalazo ezivela ezulwini ezityeshelweyo, amaxesha achithiweyo, amathuba angasetyenziswanga, impembelelo eyenziweyo yokulunga okanye yokubi, kunye neziphumo zayo ezifikelela kude, konke oku kubhalwa yingelosi ebhalayo.

> “The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

> “Umthetho kaThixo ngumlinganiso ekuya kuvavanywa ngawo izimilo nobomi babantu emgwebeni. Itsho indoda esisilumko: ‘Moyikeni uThixo, niyigcine imithetho yaKhe: kuba kuko konke okufanele kwenziwe ngumntu oko. Kuba uThixo uya kuwungenisa wonke umsebenzi emgwebeni.’ INtshumayeli 12:13, 14. Umpostile uYakobi ululeka abazalwana bakhe esithi: ‘Thethani ngokunjalo, nenze ngokunjalo, njengabaza kugwetywa ngomthetho wenkululeko.’ UYakobi 2:12.”

> “Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

> “Abo baya kuthi ekugwebeni ‘babalwe befanele’ baya kuba nesabelo kuvuko lwamalungisa. UYesu wathi: ‘Ke bona baya kubalelwa ekubeni befanele ukuzuza elo hlabathi, novuko kwabafileyo, … bayalingana neengelosi; yaye bangoonyana bakaThixo, bengabantwana bovuko.’ Luka 20:35, 36. Kwaye kwakhona uvakalisa ukuba ‘abo benze okulungileyo’ baya kuphuma ‘baye eluvukweni lobomi.’ Yohane 5:29. Abafileyo abangamalungisa abasayi kuvuswa de kube semva komgwebo apho babalwa befanele ‘uvuko lobomi.’ Ngenxa yoko abasayi kubakho ngokwabo enkundleni yomgwebo xa iingxelo zabo zihlolwa namatyala abo egqitywa.”

> “Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

> “UYesu uya kubonakala njengommeli wabo, ukuba abamele phambi koThixo. ‘Ukuba kukho umntu owonayo, sinoMmeli kuBawo, uYesu Kristu olilungisa.’ 1 Yohane 2:1. ‘Kuba uKristu akangenanga kwezona ndawo zingcwele zenziwe ngezandla, eziyimifanekiselo yezinyaniso; wangena ezulwini kanye, ukuze ngoku abonakale phambi koThixo ngenxa yethu.’ ‘Ngenxa yoko unako nokubasindisa ngokupheleleyo abo beza kuThixo ngaYe, ekubeni ehleli ephila ukwenza ukuthethelela ngenxa yabo.’ Hebhere 9:24; 7:25.

> “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

> “Njengoko iincwadi zengxelo zivulwa emgwebeni, ubomi babo bonke abakholwe kuYesu buza phantsi kokuqwalaselwa phambi koThixo. Eqala ngabo baqala ukuhlala emhlabeni, uMmeli wethu uveza amatyala esizukulwana ngasinye esilandelelanayo, aze agqibe ngabaphilayo. Igama ngalinye liyakhankanywa, ityala ngalinye liphandwa ngenyameko. Amagama ayamkelwa, amagama ayaliwa. Xa kukho nabani na onezono ezisahleli ezincwadini zengxelo, ezingaguqukelwanga nezixolelweyo, amagama abo aya kucinywa encwadini yobomi, nengxelo yezenzo zabo ezilungileyo iya kucinywa encwadini yesikhumbuzo sikaThixo. INkosi yabhengeza kuMoses yathi: ‘Owonileyo kum, ndoya kumncima encwadini yam.’ Eksodus 32:33. Kwaye utsho umprofeti uHezekile ukuthi: ‘Xa ilungisa lithe lajika ekulungeni kwalo, lenza ubugwenxa, … bonke ubulungisa balo elabenzayo abuyi kukhunjulwa.’ Hezekile 18:24.” Imbambano Enkulu, 479–483.

We will continue this study and answer the questions raised in the next article of this series.

Siya kuqhubekeka nolu phononongo size siphendule imibuzo ephakanyisiweyo kwinqaku elilandelayo lolu ngcelele.

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