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

Ihora Lokwahlulela KukaNkulunkulu Selifikile - Inombolo Yokuqala

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

Ukwahlulelwa Kwabaphilayo Nokubaluleka Kobuprofethi Kuka-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?

Sekuyisikhathi eside impela, empeleni kusukela ngokushesha ngemva kuka-9/11, siye safundisa ngokungaguquguquki ukuthi ukwahlulela kwabaphilayo kwaqala ngo-9/11. Salazi leli qiniso ngobuningi bobufakazi beBhayibheli, obabulisekela buvela ezinhlangothini ezihluke ngokuphelele. Kusukela ngoJulayi 2023, siye saqonda imininingwane eminingi ngokwengeziwe yokwahlulela kwabaphilayo, okwaqala ngo-9/11, uma kuqhathaniswa nemininingwane eyatholakala ngokushesha ngemva kuka-9/11. Kungani ukwahlulela kwabaphilayo kwaqala ngo-9/11? Kuyini ukwahlulela kwabaphilayo ngokweBhayibheli?

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.

Esahlukweni sokuqala sencwadi yesAmbulo, isici esiyinhloko esichazwa ngoKristu ukuthi ungu-Alfa no-Omega, isiQalo nesiPhetho, oWokuqala nowokuGcina. Unikeza isibonelo saleyo mpela mfanelo yesimilo saKhe lapho eyala uJohane ukuba alobe izinto ezazikhona, futhi ngokwenza kanjalo uJohane wayeyobe futhi eloba izinto ezizayo. UJesu uhlala ekhombisa isiphetho ngesiqalo. Yikho ayikho.

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.

IBhayibheli limchaza uJesu njengeZwi. Incwadi yokuqala eBhayibhelini, uGenesise, isho “ukuqala.” Incwadi yokugcina yeBhayibheli iyincwadi yeSambulo, futhi amaqiniso aqala ukwethulwa encwadini kaGenesise akhulunywa encwadini yeSambulo. UGenesise uyi-Alfa kanti iSambulo siyi-Omega, futhi kokubili ndawonye kuyilo iZwi, kanti iZwi linguJesu, ongu-Alfa no-Omega. Isiginesha sikaNkulunkulu, noma igama lakhe, sibhalwe ngaphakathi kuyo yonke ingxenye yesiprofetho seBhayibheli. Leso siginesha siqinisekisa ukuthi ukukhanya okukuleyo ngxenye kuyiqiniso.

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?

Uma ukuhumusha kwendima yesiprofetho kungaphethe uphawu lukaNkulunkulu, okuyigama laKhe, okuyisimilo saKhe; ngakho-ke, lokho kuhumusha akulungile. Kukhona nezinye izivivinyo okufanele zisetshenziswe lapho kuhumushwa iZwi likaNkulunkulu lesiprofetho, kodwa noma yiluphi uvivinyo umuntu angalusebenzisa, lolo vivinyo kufanele luchazwe ngaphakathi kweZwi likaNkulunkulu. Uma zingekho izivivinyo ezenziwe ngabantu, kuba khona ukuhumusha okwenziwe ngabantu okumbalwa. Ngakho, kungani? Futhi, kuyini? Ingabe ukwahlulela kwabaphilayo okungokweBhayibheli kwaqala 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.

Lapho uKristu Ezethula encwadini yeSambulo, Uzichaza njengoQalo noMphetho, futhi usebenzisa umprofethi uJohane ukubonisa ukuthi leyo mfanelo yobuntu baKhe imelelani. Uveza umlayezo wencwadi yonke njengokwambulwa kwaKhe uqobo. Uyalaya uJohane ukuba alobe lokho okwakukhona ngaleso sikhathi emhlabeni kaJohane, futhi ngokwenza njalo uJohane wayezobe eqopha lokho okuyokuba khona ekupheleni kwezwe. UJohane wayengomunye wabaholi abayishumi nambili ekuqaleni kwebandla lobuKristu, ngakho-ke uJohane uyisifaniso sesiphetho sebandla lobuKristu, esimelelwe ngabantu abayizinkulungwane eziyikhulu namashumi amane nane kanye nesixuku esikhulu kuSambulo isahluko sesikhombisa.

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.

Uhlelo lwengqondo oluseBhayibhelini yilolu: uJesu uyiZwi, okwadalwa ngalo zonke izinto, iZwi ebelikhona njalo noYise, futhi futhi unguBhayibheli, ngokuba uyiZwi likaNkulunkulu. Isimfanelo sokuqala sesimilo sikaKristu esethulwa emlayezweni wokugcina weZwi likaNkulunkulu yilesi: ukuthi ubonakalisa ukuphela kwento ngesiqalo saleyo nto efanayo. Uma leli qiniso ngesimilo sikaNkulunkulu lingasetshenziswa ekutadisheni komuntu iBhayibheli, angeke akwazi ngokweqiniso ukwazi ukuthi kuyini ukwahlulela kwabaphilayo, nokuthi kungani kwaqala ngo-9/11, futhi okubaluleke nakakhulu, ukuthi kungani sekucishe kwaphela.

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.

Njengesibonelo somgomo ka-Alpha no-Omega, u-Israyeli wasendulo ufanekisela u-Israyeli wanamuhla, okuyiqiniso lesiprofetho elingabuye lichazwe ngokuthi u-Israyeli ongokoqobo ufanekisela u-Israyeli wokomoya. Noma kungavezwa kanjani, kokubili u-Israyeli wasendulo ongokoqobo no-Israyeli wanamuhla wokomoya banomlando wesiqalo nomlando wokuphela. Imilando emithathu kwemine isidlulile, futhi manje sesisemlandweni wesine nowokugcina.

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.

Lezo zindaba ezintathu zomlando odlule zimelela ofakazi abathathu besizukulwane sokugcina somlando womhlaba. Lezo zindaba ezintathu zomlando odlule ziveza isizukulwane esimelwe njengabayizinkulungwane eziyikhulu namashumi amane nane encwadini yesAmbulo. Kukhona nezinye izintambo zomlando wesiprofetho ezikhuluma futhi ngalabo abayizinkulungwane eziyikhulu namashumi amane nane, kodwa inani lalabo abayizinkulungwane eziyikhulu namashumi amane nane liqukethe uphawu lwesiprofetho lokuthi abayizinkulungwane eziyikhulu namashumi amane nane yilabo abamelelwa ngokwesiprofetho ngokuphindaphinda izizwe eziyishumi nambili zakwa-Israyeli wasendulo ongokoqobo ngabafundi abayishumi nambili bakwa-Israyeli wanamuhla 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.

Njengesinye isibonelo se-Alpha ne-Omega, izingelosi ezintathu zesAmbulo isahluko seshumi nane zimelela umlando wokuqala nowokuphela. Inhlangano kaMiller imelela umlando wokuqala wezingelosi ezintathu, kanti inhlangano yabayizinkulungwane eziyikhulu namashumi amane nane imelela umlando ekupheleni komlayezo wengelosi yesithathu. Inhlangano ye-alpha yamemezela ukuvulwa kokwahlulela kophenyo ngo-Okthoba 22, 1844. Inhlangano ye-omega yamemezela ukuvulwa kokwahlulela kwabaphilayo, ikhomba ukuqala kwakho 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.

Isibonelo sesithathu se-Alpha ne-Omega, esisekelwa kalula ukuphefumulelwa, yilesi sokuthi ekuqaleni, enhlanganweni ye-alpha yamaMillerite, umfanekiso wezintombi eziyishumi wagcwaliseka ngokunembile kwaze kwaba sehlamvwini ngasinye. USister White uveza umlando wamaMillerite encwadini ethi, The Great Controversy, esimweni salowo mfanekiso ogcwalisekayo ngaleso sikhathi. Ufundisa ukuthi inhlangano ye-omega yabayizinkulungwane eziyikhulu namashumi amane nane nayo iyowugcwalisa umfanekiso wezintombi eziyishumi ngokunembile kwaze kwaba sehlamvwini ngasinye. Ofakazi abathathu abafushane bakaKristu abakhomba ukuphela ekuqaleni.

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 kuka-Israyeli wasendulo, iNkosi yangena esivumelwaneni namaHeberu njengoba lokhu kwakumelwe yigazi elalisezinsikeni zeminyango, okuyikhona impela ukukhulunywa kokuqala ngoSikhalo Saphakathi Kwamabili eZwini likaNkulunkulu. Ubhapathizo luwuphawu lobudlelwane besivumelwano noKristu, futhi uPawulu usifundisa ukuthi amaHeberu aphuma eGibhithe abhapathizwa wonke “efwini” nase “Lwandle” oluBomvu. Sebedlulile ngaphesheya kolwandle banikwa imana, okungukuthi, phakathi kokunye, iwuphawu lweSabatha losuku lwesikhombisa esimweni sokuba kube uvivinyo.

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 uvivinyo lwabo lokuqala, kwathi lapho behluleka esivivinyweni sabo seshumi nesokugcina lapho benqaba umlayezo kaJoshuwa noKalebi, iNkosi yabe seyibalahla njengabantu baYo besivumelwano, yase ingena esivumelwaneni noJoshuwa noKalebi. Kwathi lapho sebengene ekugcineni eZweni Lesithembiso, umkhuba wokusoka awuzange wenziwe kulawo madoda azalwa phakathi naleyo minyaka engamashumi amane, ngokuba lowo mkhuba waphela ekuhlubukeni kwaseKadeshi, wabuye wamiswa eKadeshi ngaphambi nje kokungena. Lokhu kuwuphawu luka-Alfa 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 yokuzulazula ehlane yaqala ngokuvukela umlayezo kaJoshuwa noKalebi, futhi yaphela ngokuvukela kukaMose ekushayeni iDwala, ngaleyo ndlela ehlanekezela isimilo nomsebenzi kaNkulunkulu. Ukuqala kuka-Israyeli wasendulo kufanekisa ukuphela kuka-Israyeli wasendulo.

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 kuka-Israyeli wasendulo, uJesu njengo-“Isithunywa Sesivumelwano” kuMalaki isahluko sesithathu, weza ukuze aqinise “isivumelwano” nabaningi isonto elilodwa, ekugcwalisekeni kukaDaniyeli isahluko sesishiyagalolunye. NjengeSithunywa Sesivumelwano, uKristu wangena esivumelwaneni nebandla lobuKristu kuwo kanye umlando lapho adlula khona ngapha kwabantu besivumelwano bokuqala. Ekuqaleni kuka-Israyeli wasendulo njengabantu bakaNkulunkulu besivumelwano iNkosi yadlula ngapha kwabantu besivumelwano ababengaphambili yangena esivumelwaneni nabantu abasha abakhethiweyo. Yenza khona lokho kanye ekupheleni kuka-Israyeli wasendulo.

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?

Uphawu lwesivumelwano ngumshado, futhi kusukela ekuzalweni kukaKristu kuze kube sekubhujisweni kweJerusalema ngo-70 AD, isiprofetho siveza isehlukaniso esiqhubekayo sikaNkulunkulu no-Israyeli wasendulo ongokoqobo. Ngakho-ke, isehlukaniso saqala nini ngempela ukusebenza, ekuzalweni Kwakhe, ekufeni Kwakhe, ekukhunjulweni ngamatshe kukaStefanu, noma ekubhujisweni kweJerusalema?

> “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.

> Khonamanjalo abakhulekeli abavela kuzo zonke izizwe babefuna ithempeli elalinikelwe ekukhulekeleni uNkulunkulu. Licwebezelisa ngegolide nangamatshe ayigugu, laliyisibonakaliso sobuhle nobukhosi. Kodwa uJehova wayengasatholakali kuleso sigodlo sobuhle. U-Israyeli njengesizwe wayesehlukanisile noNkulunkulu. Lapho uKristu, sekusondele ukuphela kwenkonzo yaKhe yasemhlabeni, ebheka okokugcina ingaphakathi lethempeli, wathi, “Bhekani, indlu yenu ishiyelwe kini iyincithakalo.” Mathewu 23:38. Kuze kube yileso sikhathi wayebize ithempeli ngokuthi yindlu kaYise; kodwa lapho iNdodana kaNkulunkulu iphuma kulezo zindonga, ubukhona bukaNkulunkulu bahoxiswa kuze kube phakade ethempelini elakhelwe inkazimulo yaKhe.” Izenzo Zabaphostoli, 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.

Ngosuku olulandelayo emva kokuNgena Kokuqhosha, uKristu wamemezela ukuthi indlu yomJuda yayisiyincithakalo, futhi isehlukaniso saqedwa ngokusemthethweni. Ngakho-ke, isehlukaniso saqedwa ngokusemthethweni lapho ilanga lishona ngosuku lokuNgena Kokuqhosha.

> “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!

> “IJerusalema yayibe iyingane Yokunakekela kwaKhe, futhi njengoba ubaba onothando ekhalela indodana ephambukayo, kanjalo noJesu wakhala ngomuzi othandekayo. Ngingakunikela kanjani? Ngingakubona kanjani unikelwe ekubhujisweni? Kumelwe yini ngikuyeke ukuba ugcwalise indebe yobubi bakho? Umphefumulo owodwa unenani elikhulu kangangokuthi, uma kuqhathaniswa nawo, amazwe ayacwila angabi nalutho; kodwa lapha kwakuzolahleka isizwe sonke. Lapho ilanga elalishona masinyane entshonalanga selingase libe lingasabonakali ezulwini, usuku lomusa lweJerusalema lwaluyobe seluphelile. Ngesikhathi udwendwe lume esiqongweni se-Olivet, kwakungakabi sekwephuze kakhulu ukuba iJerusalema liphenduke. Ingelosi yomusa yayisigoqa ngaleso sikhathi amaphiko ayo ukuze yehle esihlalweni sobukhosi segolide inike indawo ubulungisa nokwahlulela okusheshayo okwakusondela. Kodwa inhliziyo enkulu kaKristu yothando yayisalokhu incenga ngenxa yeJerusalema, elaliyidelele imusa yaKhe, ladelela izixwayiso zaKhe, futhi lase lizocwilisa izandla zalo egazini laKhe. Ukuba iJerusalema belingaphenduka nje, kwakungakabi sekwephuze kakhulu. Ngesikhathi imisebe yokugcina yelanga elalishona isahlezi ethempelini, embhoshongweni, nasengosini ephakeme, ingabe ayikho yini ingelosi enhle eyayizoliholela othandweni loMsindisi, ivimbele isijeziso salo? Muzi omuhle nongcwele ngokungabi ngcwele, owawukhanda ngamatshe abaprofethi, owawulahlile iNdodana kaNkulunkulu, owawuzibopha ngokungaphenduki kwawo ezibophweni zobugqila,—usuku lwawo lomusa lwalusucishe lwaphela!”

> “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.

> “Kodwa uMoya kaNkulunkulu uphinda futhi ukhulume neJerusalema. Ngaphambi kokuba usuku luphele, kunikezwa obunye ubufakazi ngoKristu. Izwi lobufakazi liyaphakanyiswa, liphendula ubizo oluvela esikhathini esedlule sobuprofethi. Uma iJerusalema iyakulizwa lolo bizo, uma iyakwamukela uMsindisi ongena emasangweni ayo, lisengasindiswa.

> “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:

> “Imibiko isifinyelele kubabusi baseJerusalema sokuthi uJesu usondela emzini ephelezelwa yisixuku esikhulu sabantu. Kodwa abanakho ukumemukela iNdodana kaNkulunkulu. Ngokwesaba baphuma bayomhlangabeza, benethemba lokuhlakaza leso sixuku. Ngesikhathi udwendwe seluzokwehla eNtabeni Yeminqumo, lunqandwa ngababusi. Babuza imbangela yaleyo ntokozo enomsindo. Njengoba bebuza bathi, ‘Ngubani lo?’ abafundi, begcwele umoya wokuphefumulelwa, baphendula lo mbuzo. Ngamazwi anobuciko bokukhuluma baphinda iziprofetho ezimayelana noKristu:”

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

> “U-Adamu uyokutshela ukuthi, yinzalo yowesifazane eyakuchoboza ikhanda lenyoka.

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

> “Buza ku-Abrahama, yena uyokutshela, ukuthi ngu‘Melkisedeki iNkosi yaseSalema,’ iNkosi yokuThula. UGenesise 14:18.

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

> “UJakhobe uyokutshela ukuthi unguShilo wesizwe sakwaJuda.

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

> “U-Isaya uyokutshela, ‘u-Imanuweli,’ ‘oMangalisayo, uMeluleki, uNkulunkulu onamandla, uYise ongunaphakade, iNkosana yokuThula.’ Isaya 7:14; 9:6.

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

> “UJeremiya uyokutshela, iHluma likaDavide, ‘uJehova Ukulunga Kwethu.’ Jeremiya 23:6.

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

> “UDaniyeli uyokutshela ukuthi unguMesiya.

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

> “UHoseya uyokutshela ukuthi, Ungu ‘Jehova uNkulunkulu wamabandla; uJehova uyisikhumbuzo 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 uMbhapathizi uyokutshela ukuthi, Uyi ‘Wundlu likaNkulunkulu, elisusa isono sezwe.’ Johane 1:29.

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

> “UJehova omkhulu umemezele esesihlalweni saKhe sobukhosi, ‘Lo uyiNdodana yaMi ethandekayo.’ Mathewu 3:17.

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

> “Thina, abafundi baKhe, siyamemezela sithi, Lo nguJesu, uMesiya, iNkosana yokuphila, uMhlengi womhlaba.”

> “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.

> “Futhi inkosi yamandla obumnyama iyamvuma, ithi, ‘Ngiyakwazi ukuthi ungubani, wena oNgcwele kaNkulunkulu.’ Marku 1:24.” The Desire of Ages, 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.

Umlando Wokungena KukaKristu Ngokunqoba wawuwumfanekiso womlando Wokukhala Kwaphakathi Kwamabili ngesikhathi samaMillerite. Indima evela kuSister White iveza ukuthi lapho ukungena kuqala abantu bangena ngaphansi kokugqugquzelwa nguMoya oNgcwele, kwase kuthi uKristu wema wakhala ngeJerusalema. Emva kwalokho waqhubeka nokungena, wase ebhekana nobuholi bamaJuda. Ngithanda ukuhlukanisa izici ezithile zale ndaba ukuze ngibone izimpawu zendlela eziphindaphindwayo emlandweni wamaMillerite. Kodwa kuqala ngifuna ukuphawula ngokuqala nangokuphela. Lokho esisanda kukucaphuna kuSister White kumela ukuphela kwesahluko, kanti ukuvulwa kwesahluko esilandelayo kusho lokhu okulandelayo.

> “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.

> “Ukungena kukaKristu eJerusalema egibele ngokunqoba kwakuyisithunzi esifiphele sangaphambili sokuza kwakhe ngamafu ezulu enamandla nangenkazimulo, phakathi kokunqoba kwezingelosi nokujabula kwabangcwele. Khona-ke kuyakugcwaliseka amazwi kaKristu kubapristi nabaFarisi: ‘Anisayikungibona kusukela manje kuze kube yilapho nithi, Ubusisiwe ozayo egameni leNkosi.’ Mathewu 23:39. Embonweni wesiprofetho uZakariya waboniswa lolo suku lokunqoba kokugcina; futhi wabona nesahlulelo salabo abathi ekufikeni kokuqala bamenqaba uKristu: ‘Bayakungibheka mina ababengihlabile, bamkhalela njengokukhalelwa kwendodana eyodwa; babe lusizi ngaye njengalowo olusizelwa izibulo lakhe.’ Zakariya 12:10. Lesi sigameko uKristu wasibona ngaphambili lapho ebuka umuzi walila ngawo. Ekubhujisweni kwesikhashana kweJerusalema wabona ukubhujiswa kokugcina kwalabo bantu ababenecala legazi leNdodana kaNkulunkulu.”

> “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 babona inzondo yamaJuda kuKristu, kodwa babengakaboni ukuthi yayizoholelaphi. Babengakakuqondi okwamanje isimo sangempela sika-Israyeli, futhi bengakuqondi nokwahlulela okwakuyokwehlela phezu kweJerusalema. Lokhu uKristu wakubavulela ngaso isifundo esinamandla esaboniswa ngento ebalulekile.

> “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.

> “Isicelo sokugcina eJerusalema sasenziwe ngeze. Abapristi nababusi babezwile izwi lesiprofetho lasendulo liphindaphindwa yisixuku, liphendula umbuzo othi, ‘Ngubani lo na?’ kodwa abalamukelanga njengelizwi lokuphefumulelwa. Ngokuthukuthela nangokumangala bazama ukuthulisa abantu. Kwakukhona izikhulu zamaRoma phakathi kwesixuku, futhi kuzo izitha Zakhe zamangalela uJesu njengomholi wokuvukela umbuso. Zamveza sengathi wayesezothatha ithempeli, futhi abuse njengenkosi eJerusalema.” 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.”

Iphuzu engangingafuni ukuligeja ngukuthi Ukungena kukaKristu Okunqobayo eJerusalema kufanekisa kungabi nje kuphela uMemezelo Waphakathi Kwamabili emlandweni wamaMillerite, kodwa futhi nokuphela kwezwe. Kuhlotshaniswa nokubuya kukaKristu ekuqaleni kweminyaka eyinkulungwane yesahluko samashumi amabili seSambulo, futhi futhi nokubuya Kwakhe kanye neJerusalema Elisha ekupheleni kweminyaka eyinkulungwane. Kuhlotshaniswa futhi nokufa kwababi ekufikeni Kwakhe kwesibili, kanye nokwahlulelwa kwabo kokugcina ekupheleni kweminyaka eyinkulungwane. Ukuvulwa kwesigaba sokugcina kuthi, “Isicelo sokugcina eJerusalema sasibe yize. Abapristi nababusi babezwile izwi lesiprofetho lasendulo liphindwa yisixuku, liphendula umbuzo othi, ‘Lo ungubani na?’ kodwa abazange balamukele njengezwi lokuPhefumulelwa.”

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.

Isicelo sokugcina saba yize, futhi leso sicelo samelwa njengokuthi “izwi lesiprofetho lesikhathi esedlule.” Isixuku ngezinsuku zikaKristu sanqaba isicelo saso sokugcina, ngoba sanqaba iseluleko sikaJeremiya sokubuyela ezindleleni zakudala. Saphinde sanqaba indlela yomugqa phezu komugqa, ngoba abafundi babephendule umbuzo wokuthi “Lo ungubani,” ngokuhlanganisa ofakazi abaningana ndawonye, umugqa phezu komugqa, lapha okuncane nalaphaya okuncane.

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.

Lapho uKristu eqala ukungena eJerusalema, uyama endleleni. Lokhu kuqala ngokugcwaliseka kwesiprofetho njengoba abafundi belungisela uKristu imbongolo ukuba ayigibele. Wayengakaze agibele isilwane, futhi leso silwane sasingakaze sigitshelwe. Umqondo walokhu ukhomba isimangaliso, ngokuba yisiphi isilwane esivumela umgibeli okokuqala, futhi ubani owaziyo ukulawula ukugibela imbongolo engakaze yenze lokhu ngaphambili. Lokhu kuyafana nangesikhathi amaFilisti ebeka umnikelo enqoleni kanye noMphongolo, abese ebophela izinkomo ezimbili ezazisancelisa amathole, futhi ezazingakaze zidonse inqola ngaphambili, kodwa zashesha zashiya amathole zaqala uhambo lokubuyisela uMphongolo kumaHeberu. UMphongolo usendleleni eya eJerusalema, futhi lapho uDavide ekugcineni ewungenisa eJerusalema, wabonakalisa kusengaphambili ukungena kukaKristu kokunqoba.

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.

Lapho uKristu esegibele embongolweni, abantu baqala ukuhleleka emgwaqweni ngengubo zabo, besika amagatsha esundu, futhi ukumemeza kwakhala kuthi, “Hosana eNdodaneni kaDavide: Ubusisiwe ozayo ngegama leNkosi! Hosana kweliphezulu.” (Mathewu 21:9) Abaholi bamelana nalokho, bacela uJesu ukuba athulise isixuku. Baqhubekela phambili, uJesu wayesema ukuze akhalele isintu esilahlekile, esimelwe yiJerusalema. Khona-ke udwendwe lwaqhubeka, abaholi baphinde bangenelela futhi, befuna ukwazi ukuthi uJesu ungubani. Khona-ke abafundi baphendula ngobufakazi babaprofethi, umugqa phezu komugqa.

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.

Umlando esesicabangela manje wandulelwa ukuvuka kukaLazaru, okuphawula ukudumazeka kokuqala emgqeni wesiprofetho ovezwe emfanekisweni wezintombi eziyishumi, kanye no-Uza ethinta uMphongolo, emgqeni wokungena kukaDavide eJerusalema ngokunqoba. Lokhu kudumazeka kokuqala kuhlotshaniswa nesikhathi sokulibala, futhi uKristu walibala lapho eqala ukuzwa ukuthi uLazaru uyagula, njengoba nje noDavide alibala ngokushiya uMphongolo lapho u-Uza afela khona waze wawubuyisa kamuva. ULazaru wafa, kwathi emva kwalokho wavuswa. ULazaru nguyena owathi emva kwalokho wahola imbongolo uJesu ayigibela engena eJerusalema.

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.

Emlandweni wamaMillerite ingelosi yesibili yafika ngo-Ephreli 19, 1844, ekudumazekeni kokuqala, okwamaka ukuqala kwesikhathi sokulibala. Ngemva kwalokho uSamuel Snow waqala ukuthuthukisa kancane kancane umlayezo Wokukhala Kwaphakathi Nobusuku. Ukuthuthuka okuqhubekayo kwalowo mlayezo kufanekiselwa ukungena kukaKristu eJerusalema. Ukuqhubekela phambili komsebenzi kaSnow nakho kufanekiselwa ekuhambeni koMphongolo, usuka kumaFilisti, uye enqoleni, uye ku-Uzza, futhi ekugcineni ungene eJerusalema.

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 kunesimemezelo sokuqala sabantu lapho abaholi betshela uKristu ukuba athulise isixuku, kulandelwe ukukhala kukaKristu, bese kuba isimemezelo sabafundi lapho abaholi abanenhliziyo elukhuni bebuza ukuthi uKristu wayengubani. Ukubonakaliswa kogqozi kubantu okwazala impendulo yokuqala yabaholi abanenhliziyo elukhuni kuphindwa ngabafundi lapho beveza, “umugqa phezu komugqa,” inqwaba yofakazi abangokwesiprofetho abavela esikhathini esedlule. Lapho ilanga lishona ngalolo suku, u-Israyeli wasendulo wahlukaniswa noNkulunkulu.

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.

Kulowo mlando siyaziswa ukuthi abafundi abazange “baqonde impindiselo eyayizokwehlela iJerusalema.” “Impindiselo” eyayizo “kwehlela iJerusalema” yavezwa kubafundi “ngesifundo esibalulekile esingokomfanekiso.” Leso sifundo esibalulekile esingokomfanekiso kwakuyisiqalekiso somkhiwane. Ukubhujiswa kweJerusalema, abafundi ababengakakuqondi, kwafaniswa nesiqalekiso somkhiwane, kanye nomfanekiso uKristu ayesewufundisile ngaphambili mayelana nomkhiwane.

> “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.

> “Isixwayiso singesesikhathi sonke. Isenzo sikaKristu sokuqalekisa umuthi amandla aKhe uqobo ayewudalile simi njengesixwayiso kuwo wonke amabandla nakubo bonke amaKristu. Akekho ongaphila umthetho kaNkulunkulu ngaphandle kokukhonza abanye. Kodwa baningi abangayiphili impilo kaKristu enesihawu, engenabugovu. Abanye abazicabanga bengamaKristu avelele abaqondi ukuthi kuyini okuyinkonzo kaNkulunkulu. Bahlela futhi bacubungule ukuze bazithokozise bona. Benza kuphela maqondana nabo uqobo. Isikhathi siyigugu kubo kuphela njengoba bengaziqoqela bona. Kuzo zonke izindaba zokuphila lokhu kuyinhloso yabo. Abakhonzi abanye, kodwa bazikhonzela bona. UNkulunkulu wabadala ukuba baphile ezweni lapho kufanele kwenziwe khona inkonzo engenabugovu. Wabahlelela ukuba basize abantu abakanye nabo ngayo yonke indlela engenzeka. Kodwa isiqu sikhulu kakhulu kubo kangangokuthi abakwazi ukubona lutho olunye. Abahlangene nesintu. Labo abaphilela isiqu ngaleyo ndlela banjengesihlahla somkhiwane, esenza konke ukuzishaya isifuba kodwa singenazithelo. Bagcina izinhlobo zokukhonza, kodwa bengenakho ukuphenduka noma ukukholwa. Ngokuzisho bahlonipha umthetho kaNkulunkulu, kodwa ukulalela akukho. Bayasho, kodwa abenzi. Esigwebeni esamenyezelwa phezu komkhiwane uKristu ubonisa ukuthi lokhu kuzenzisa okuyize kuyenyanyeka kangakanani emehlweni aKhe. Umemezela ukuthi isoni esisobala sinecala elincane kunalowo ozisholo ukuthi ukhonza uNkulunkulu kodwa ongatheli zithelo zenkazimulo yaKhe.”

> “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.

> “Umfanekiso womkhiwane, owashiwo ngaphambi kokuvakasha kukaKristu eJerusalema, wawunokuxhumana okuqondile nesifundo asifundisa ngokuwuqalekisa umuthi ongenazithelo.” 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.

Ngemva kokungqubuzana kokugcina nabaholi, uJesu wahoxa waya ukukhuleka ubusuku bonke; kwathi ekuseni, lapho edlula emkhiwaneni, 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.

> “Kwakungakabi yisikhathi samakhiwane avuthiwe, ngaphandle kwezinye izindawo ezithile; futhi ezindaweni eziphakeme ezizungeze iJerusalema kwakungashiwo ngokweqiniso ukuthi, ‘Isikhathi samakhiwane sasingakafiki.’ Kodwa ensimini yezihlahla uJesu afika kuyo, omunye umkhiwane wabonakala sengathi usudlule yonke eminye. Wawusugcwele amaqabunga kakade. Kuyimvelo yomkhiwane ukuthi ngaphambi kokuba amaqabunga avuleke, isithelo esikhulayo sivele. Ngakho-ke lo muthi, ugcwele amaqabunga, wawuthembisa isithelo esikhule kahle. Kodwa ukubukeka kwawo kwakukhohlisa. Lapho ehlola amagatsha awo, kusukela egatsheni eliphansi kunawo wonke kuze kube yigatshana eliphezulu kunazo zonke, uJesu akatholanga lutho ‘ngaphandle kwamaqabunga kuphela.’ Kwakuyinqwaba yamahlamvu azishaya isifuba, kungekho okunye.”

> “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 wakhipha isiqalekiso esiqothulayo phezu kwaso. ‘Makungabi khona muntu odla izithelo kuwe kusukela manje kuze kube phakade,’ esho. Ngakusasa ekuseni, njengoba uMsindisi nabafundi baKhe babephinde besendleleni beya emzini, amagatsha ashwabene namaqabunga adangele kwadonsa ukunaka kwabo. ‘Mfundisi,’ kusho uPetru, ‘bheka, umkhiwane owawuqalekisa usubunile.’”

> “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 sokuqalekisa umkhiwane sabamangaza abafundi. Kwabonakala kubo kungafani nezindlela nemisebenzi yaKhe. Kaningi babemuzwile ememezela ukuthi akazanga ukulahla izwe, kodwa ukuze izwe lisindiswe ngaye. Bakhumbula amazwi aKhe athi, ‘INdodana yomuntu ayizelanga ukubhubhisa ukuphila kwabantu, kodwa ukukusindisa.’ Luka 9:56. Imisebenzi yaKhe emangalisayo yayenziwa ukubuyisela, hhayi ukubhubhisa. Abafundi babemazi kuphela njengoMbuyiseli, uMphilisi. Lesi senzo sasiyingqayizivele sodwa. Yayiyini injongo yaso? babebuza.”

> “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.

> “UNkulunkulu ‘uyakujabulela umusa.’ ‘Kuphila kwami, usho kanje iNkosi uJehova, angithokozi ngokufa komubi.’ Mika 7:18; Hezekeli 33:11. Kuye umsebenzi wokubhidliza nokumemezela ukwahlulela ‘kungumsebenzi ongajwayelekile.’ Isaya 28:21. Kodwa kungomusa nangothando lapho esusa isembozo sekusasa, embulela abantu imiphumela yendlela 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.

> “Ukuqalekiswa komkhiwane kwakungumfanekiso owenziwa ngesenzo. Lowo muthi oyinyumba, owawuzigabisa ngamahlamvu awo okuzenzisa phambi kukaKristu uqobo, wawuwuphawu lwesizwe samaJuda. UMsindisi wayefisa ukukwenza kucace kubafundi baKhe imbangela kanye nesiqiniseko sokubhujiswa kuka-Israyeli. Ngaleyo njongo wawufaka emthini izimfanelo zokuziphatha, wawenza waba ngumchazi weqiniso laphezulu. AmaJuda ayemi ehlukile kwezinye zonke izizwe, evuma ukwethembeka kuNkulunkulu. Ayethandwe ngokukhethekile nguYe, futhi ayethi anokulunga okudlula bonke abanye abantu. Kodwa ayesengcoliswe ukuthanda izwe nokuhaha inzuzo. Ayeziqhayisa ngolwazi lwawo, kodwa ayengenalwazi ngezidingo zikaNkulunkulu, futhi ayegcwele ubuzenzisi. Njengomuthi oyinyumba, ayelulela phezulu amagatsha awo okuzenzisa, ebukeka echumile futhi emuhle emehlweni, kodwa awazalanga lutho ‘ngaphandle kwamahlamvu.’ Inkolo yamaJuda, nethempeli layo elibabazekayo, ama-altare ayo angcwele, abapristi bayo abathwala imitshingo yobupristi, kanye nemikhosi yayo ehlaba umxhwele, ngempela yayinhle ngokubukeka kwangaphandle, kodwa ukuthobeka, uthando, nomusa kwakungekho.” The Desire of Ages, 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?”

Saqala ngokuphakamisa imibuzo emibili esisese nqubo yokuyiphendula. Leyo mibuzo yayithi, “Kungani ukwahlulela kwabaphilayo kwaqala ngo-9/11? Kuyini ukwahlulela kwabaphilayo ngokweBhayibheli?”

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 migqa emfeweto yesiprofetho esisanda kuyibeka iyibufakazi beBhayibheli besahlulelo sabaphilayo. Leyo migqa yesiprofetho ikhuluma okuningi kakhulu kunokuthi nje “izinhlamvu zokuqala” zesahlulelo, kodwa kuqala siphendula imibuzo ka-9/11 nesahlulelo sabaphilayo.

> “‘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.

> “‘Ngabona,’ kusho umprofethi uDaniyeli, ‘kwaze kwabekwa izihlalo zobukhosi, kwase kuhlala Omdala Wezinsuku: ingubo yaKhe yayimhlophe njengeqhwa, nezinwele zekhanda laKhe zinjengoboya obumsulwa; isihlalo saKhe sobukhosi sasingamalangabi omlilo, namasondo aso engumlilo ovuthayo. Kwaphuma umfudlana womlilo uvela phambi kwaKhe: izinkulungwane ngezinkulungwane zaMkhonza, nezinkulungwane eziyizinkulungwane eziyishumi zazimi phambi kwaKhe: ukwahlulela kwamiswa, nezincwadi 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.

> “Ngakho embonweni womprofethi kwavezwa lolo suku olukhulu nolunesizotha lapho izimilo nezimpilo zabantu zaziyodluliswa zibuyekezwe phambi koMahluleli womhlaba wonke, futhi kubuyiselwe kulowo nalowo ‘ngokwemisebenzi yakhe.’ OMdala Wezinsuku unguNkulunkulu uYise. Kusho umhubi: ‘Izintaba zingakazalwa, ungakawenzi umhlaba nezwe, kusukela phakade kuze kube phakade, wena unguNkulunkulu.’ IHubo 90:2. Nguye, umthombo wako konke ukuba khona, nomthombo wayo yonke imithetho, oyakuba engamele ekwahluleleni. Izingelosi ezingcwele, njengezinceku nabafakazi, ngenani ‘eliphindwe izikhathi eziyizinkulungwane eziyishumi ngezinkulungwane eziyishumi, nezinkulungwane ngezinkulungwane,’ ziba khona kule nkantolo enkulu.”

> “‘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.

> “‘Bheka, nango ofana neNdodana yomuntu eza ngamafu ezulu; wafika koMdala Wezinsuku, futhi bamsondeza phambi kwaKhe. Wase enikwa ukubusa, nenkazimulo, nombuso, ukuze bonke abantu, izizwe, nezilimi bamkhonze: ukubusa kwaKhe kungukubusa okuphakade, okungasoze kwadlula.’ Daniyeli 7:13, 14. Ukuza kukaKristu okuchazwe lapha akusikho ukuza kwaKhe kwesibili emhlabeni. Uza koMdala Wezinsuku ezulwini ukuze amukele ukubusa nenkazimulo nombuso, azokunikezwa Yena ekupheleni komsebenzi waKhe njengomlamuleli. Yilokhu kuza, hhayi ukufika kwaKhe kwesibili emhlabeni, okwakubikezelwe esiprofethweni ukuba kwenzeke ekupheleni kwezinsuku eziyi-2300 ngonyaka ka-1844. Ephelezelwa yizingelosi zasezulwini, uMpristi wethu Omkhulu ungena endaweni engcwelengcwele kakhulu, lapho abonakala khona ebukhoneni bukaNkulunkulu ukuze enze izenzo zokugcina zenkonzo yaKhe ngenxa yomuntu—ukwenza umsebenzi wokwahlulela okuphenyayo nokwenza ukubuyisana ngenxa yabo bonke ababoniswa ukuthi bafanelekile ukuthola izinzuzo zako.

> “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 engumfanekiso kwakuhlanganyela kuphela labo ababefikile phambi kukaNkulunkulu ngokuvuma nangeziphenduke, futhi izono zabo, ngegazi lomnikelo wesono, zazidluliselwe endaweni engcwele. Kanjalo ngosuku olukhulu lokubuyisana lokugcina nolokwahlulela okuphenyayo, amacala kuphela acabangelwayo ngawabantu bakaNkulunkulu abazibiza ngokuthi bangabakhe. Ukwahlulelwa kwababi kuwumsebenzi ohlukile nowehlukene, futhi kwenzeka esikhathini esizayo. ‘Ngokuba ukwahlulela kumelwe kuqale endlini kaNkulunkulu; futhi uma kuqala kithi, kuyakuba yini ukuphela kwalabo abangayilaleli ivangeli?’ 1 Peter 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.

> “Izincwadi zemibhalo ezulwini, lapho kubhaliswe khona amagama nezenzo zabantu, yizo ezizobeka izinqumo zokwahlulela. Umprofethi uDaniyeli uthi: ‘Kwamiselwa ukwahlulela, kwase kuvulwa izincwadi.’ Umambuli, echaza leso sigameko esifanayo, uyanezela: ‘Kwase kuvulwa enye incwadi, okuyincwadi yokuphila: abafileyo bahlulelwa ngokwalokho okwakulotshiwe ezincwadini, ngokwemisebenzi yabo.’ IsAmbulo 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 yokuphila iqukethe amagama abo bonke abake bangena enkonzweni kaNkulunkulu. UJesu wayala abafundi baKhe wathi: ‘Jabulani, ngokuba amagama enu alotshiwe ezulwini.’ Luka 10:20. UPawulu ukhuluma ngabasebenza kanye naye abathembekileyo, ‘amagama abo asencwadini yokuphila.’ Filipi 4:3. UDaniyeli, ebhekisa phambili ‘esikhathini sokuhlupheka, esingakaze sibe khona,’ umemezela ukuthi abantu bakaNkulunkulu bayakukhululwa, ‘wonke oyakufunyanwa elotshiwe encwadini.’ Futhi umboni uthi labo kuphela abayakungena emzini kaNkulunkulu amagama abo ‘alotshiwe encwadini yokuphila yeWundlu.’ Daniyeli 12:1; IsAmbulo 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’ iyabhalwa phambi kukaNkulunkulu, okulotshwa kuyo izenzo ezinhle zalabo ‘ababemesaba uJehova, nabacabanga ngegama Lakhe.’ Malaki 3:16. Amazwi abo okholo, izenzo zabo zothando, kubhalwa ezulwini. UNehemiya ubhekisela kulokhu lapho ethi: ‘Ngikhumbule, Nkulunkulu wami, … ungazesuli izenzo zami ezinhle engizenzile ngenxa yendlu kaNkulunkulu wami.’ Nehemiya 13:14. Encwadini yesikhumbuzo sikaNkulunkulu zonke izenzo zokulunga zenziwa zingafi. Lapho kubhalwa ngokwethembeka zonke izilingo ezinqotshiwe, bonke ububi obunqotshiwe, wonke amazwi obubele obuthambile akhulunyiwe. Futhi zonke izenzo zokuzidela, konke ukuhlupheka nosizi okubekezelwe ngenxa kaKristu, kuyarekhodwa. Umhubi uthi: ‘Wena ubala ukuzulazula kwami; beka izinyembezi zami embizeni yaKho: akukhona yini encwadini yaKho na?’ AmaHubo 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.

> “Kukhona futhi umbhalo wezono zabantu. ‘Ngokuba uNkulunkulu uyakuletha yonke imisebenzi ekwahlulelweni, kanye nayo yonke into efihlekileyo, noma ilungile noma imbi.’ ‘Yonke inkulumo engenamsebenzi abantu abayikhulumayo bayakunandisa ngayo usuku lokwahlulelwa.’ Kusho uMsindisi: ‘Ngokuba ngamazwi akho uyakuthethelelwa, futhi ngamazwi akho uyakulahlwa.’ UmShumayeli 12:14; uMathewu 12:36, 37. Izinhloso ezifihlakeleyo nezisusa ziyavela embhalweni ongaphambuki; ngokuba uNkulunkulu ‘uyakukhanyisa obala okufihlakeleyo kobumnyama, aveze obala amacebo ezinhliziyo.’ 1 Korinte 4:5. ‘Bheka, kulotshiwe phambi Kwami, … ububi benu, kanye nobubi boyihlo ndawonye, kusho uJehova.’ 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 womuntu ngamunye uyabuyekezwa phambi kukaNkulunkulu, futhi ubhaliswe ngenxa yokwethembeka noma yokungathembeki. Maqondana negama ngalinye ezincwadini zezulu kufakwa, ngokunemba okwethusayo, lonke izwi elingalungile, sonke isenzo sobugovu, wonke umsebenzi ongafezekiswanga, nesono ngasinye esiyimfihlo, kanye nakho konke ukuzenzisa okunobuqili. Izixwayiso noma izikhalo zokulunga ezivela ezulwini ezinganakiwe, izikhathi ezimoshiwe, amathuba angasetshenziswanga, ithonya elisetshenziswe kokuhle noma kokubi, kanye nemiphumela yalo efinyelela kude, konke 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 kaNkulunkulu uyizinga okuyohlolwa ngalo izimilo nezimpilo zabantu ekwahlulelweni. Kusho indoda ehlakaniphileyo ukuthi: ‘Mesabe uNkulunkulu, ugcine imiyalo yaKhe; ngokuba lokho kuyisibopho somuntu sonke. Ngokuba uNkulunkulu uyakuletha yonke imisebenzi ekwahlulelweni.’ UmShumayeli 12:13, 14. Umphostoli uJakobe uyala abafowabo athi: ‘Khulumani kanjalo, nenze kanjalo, njengabantu abayakwahlulelwa ngomthetho wenkululeko.’ UJakobe 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.

> “Labo abayothi ekwahlulelweni ‘kuthiwe bafanele’ bayoba nesabelo ekuvukeni kwabalungileyo. UJesu wathi: ‘Kepha labo abayothiwa bafanele ukuzuza lelo zwe, nokuvuka kwabafileyo, … bayalingana nezingelosi; futhi bangabantwana bakaNkulunkulu, njengoba bengabantwana bokuvuka.’ Luka 20:35, 36. Futhi uyaphinda amemezele ukuthi ‘abenze okuhle’ bayophuma ‘bevukele ukuphila.’ Johane 5:29. Abafileyo abalungileyo abayikuvuswa kuze kube ngemva kokwahlulela lapho kuthiwa bafanele ‘ukuvuka kokuphila.’ Ngakho-ke abayikuba khona mathupha enkantolo ngaleso sikhathi lapho imibhalo yabo ihlolwa khona namacala abo enqunywa.”

> “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.

> “UJesu uyovela njengommeli wabo, ukuba abancengele phambi kukaNkulunkulu. ‘Uma umuntu ona, sinommeli kuYise, uJesu Kristu olungileyo.’ 1 Johane 2:1. ‘Ngokuba uKristu akangenanga ezindaweni ezingcwele ezenziwe ngezandla, eziyizifanekiso zezangempela; kodwa wangena ezulwini uqobo, ukuba manje abonakale phambi kobuso bukaNkulunkulu ngenxa yethu.’ ‘Ngakho-ke uyakwazi futhi ukusindisa ngokupheleleyo labo abasondela kuNkulunkulu ngaye, lokhu ephila njalo ukuba abalamulele.’ KumaHebheru 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.

> “Njengoba izincwadi zemibhalo zivulwa ekwahlulelweni, izimpilo zabo bonke abakholwe kuJesu zilethwa ukuba zibuyekezwe phambi kukaNkulunkulu. Eqala ngalabo abaphila kuqala emhlabeni, uMmeli wethu wethula amacala esizukulwane ngasinye ngokulandelana, bese ephetha ngabaphilayo. Igama ngalinye liyabizwa, icala ngalinye liphenywa ngokucophelela. Amanye amagama ayamukelwa, amanye amagama ayaliwa. Uma kukhona abanezono ezisalokhu zisemibhalweni yezincwadi, ezingaphendukelwanga futhi ezingathethelelwanga, amagama abo ayosulwa encwadini yokuphila, futhi umbhalo wezenzo zabo ezinhle uyosulwa encwadini yesikhumbuzo sikaNkulunkulu. INkosi yamemezela kuMose yathi: ‘Owonileyo kimi, nguye engiyakumsula encwadini yami.’ Eksodusi 32:33. Futhi umprofethi uHezekeli uthi: ‘Lapho olungileyo efulathela ukulunga kwakhe, enze ububi, … konke ukulunga kwakhe akwenzileyo akuyikukhunjulwa.’ Hezekeli 18:24.” The Great Controversy, 479–483.

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

Sizoqhubeka nalesi sifundo futhi siphendule imibuzo ephakanyisiwe esihlokweni esilandelayo salolu chungechunge.

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