Article

# What is Truth? - Number Four

Liyini Iqiniso? - Inombolo Yesine

Let not Your Heart be Troubled

Inhliziyo Yakho Mayingakhathazeki

Author

Jeff Pippenger

Published

September 9, 2023

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At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.

Ekuqaleni komlando wamaMillerite ngowe-1798, umbono woMfula i-Ulai encwadini kaDaniyeli wavulwa, kwaba khona ukwanda kolwazi okwavivinya futhi kwabonakalisa izigaba ezimbili zabakhulekeli. Umbono we-Ulai umelela umlayezo wangaphakathi wabantu bakaNkulunkulu njengoba bemelwe ngamasonto ayisikhombisa esAmbulweni izahluko zesibili nezesithathu. Ekupheleni komlando wesiprofetho owaqala ngowe-1798, emhlanganweni wekamu lase-Exeter kusukela ngo-12 kuya ku-17 Agasti 1844, umlayezo Wokukhala Kwamabili Wavulwa lapho iNgonyama yesizwe sakwaJuda isusa isandla saYo eqinisweni ebelifihliwe, okwaba nokwanda kolwazi okwavivinya futhi kwabonakalisa izigaba ezimbili zabakhulekeli.

In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.

Ngo-1989, lapho, njengoba kuchazwe kuDaniyeli isahluko seshumi nanye, ivesi lamashumi amane, amazwe amele owawuyiSoviet Union ekhukhulwa ubuPapa kanye ne-United States, umbono womfula iHidekeli encwadini kaDaniyeli wavulwa, wakhiqiza ukwanda kolwazi okwalinga kwaphinde kwabonakalisa izigaba ezimbili zabakhulekeli. Umbono weHidekeli umele umlayezo wangaphandle wezitha zabantu bakaNkulunkulu njengoba umelwe yizimpawu eziyisikhombisa encwadini yeSambulo. Ekupheleni komlando wesiprofetho owaqala ngo-1989, kuqala emasontweni ambalwa okugcina kaJulayi, 2023, iNgonyama yesizwe sakwaJuda yaqala inqubo yokuvula umlayezo weSikhalo Saphakathi Nobusuku ngokususa isandla saYo eqinisweni elifihlekile, okuyikho okukhiqiza ukwanda kolwazi okuhlola futhi ekugcineni okuzobonakalisa izigaba ezimbili zabakhulekeli phakathi kwabantu bakaNkulunkulu.

In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.

Evesini lokuqala lesahluko seshumi nane sikaJohane, uKristu ukhuthaza abafundi ukuba izinhliziyo zabo zingakhathazeki.

> Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

> Inhliziyo yenu mayingakhathazeki; kholwani kuNkulunkulu, nikholwe nakimi. Johane 14:1.

Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.

Kungakapheli amahora ambalwa uKristu waboshwa, kwathi ngokushesha ngemva kwalokho wabethelwa esiphambanweni, wangcwatshwa futhi wavuswa. Ngemva kokwenyukela kuYise, wabuyela kubafundi baKhe.

> And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.

> Kwathi besakhuluma kanjalo, uJesu uqobo wema phakathi kwabo, wathi kubo: Ukuthula makube kini. Kepha bona bethuka, besaba kakhulu, becabanga ukuthi babone umoya. Wase ethi kubo: Nikhathazekeleni na? kungani kuvela imicabango ezinhliziyweni zenu na? Luka 24:36–38.

The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.

Ukudumala kokuqala emgqeni wenguquko kwenzeka lapho abantu bakaNkulunkulu bekhohlwa iqiniso elalembuliwe ngaphambili. Abafundi babekhohliwe lokho uJesu ayebatshele khona kungakapheli ngisho nesonto ngaphambi kokuba ukwesaba kwabo nokudumala kwabo kubonakaliswe enkingeni yesiphambano. Ukudumala kokuqala kulandelwa yisikhathi sokulibala, okuyisona esimelwe emfanekisweni wezintombi eziyishumi ngokungabikho koMyeni. UJesu wayebatshele ngokuqondile abafundi ukuthi wayeya kuYise, kodwa wayezobuya. Ukwazi kusengaphambili ayebanike kona abafundi akuzange kubavimbe ekunqotshweni yinkinga. Ngokwesimo somfanekiso wezintombi eziyishumi, inkinga iyindawo lapho isimilo sibonakaliswa khona, kodwa singalokothi sithuthukiswe khona. UJesu wayebakhethile futhi ebamise abafundi, futhi wabatshela lona lelo qiniso ngaphambi kwenkinga.

> Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.

> Anikhethe mina, kodwa mina ngakukhetha nina, nganibeka ukuba nihambe nithele izithelo, nokuba izithelo zenu zihlale; ukuze noma yini eniyicela kuYise egameni lami, aninike yona. Johane 15:16.

Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.

Kepha nakuba babekhethiwe, lokho akuzange kubavimbele ekunqotshweni yileyo nhlekelele.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Isimilo sembulwa yinkinga. Lapho izwi eliqotho limemezela phakathi kobusuku lithi, ‘Bhekani, umkhwenyana uyeza; phumani nimhlangabeze,’ izintombi ezazilele zavuswa ebuthongweni bazo, kwase kubonakala ukuthi ngobani ababe balungiselele leso senzakalo. Zombili izinhlangothi zatholakala zingakulindele lokho, kodwa olunye uhlangothi lwalulungiselele isimo esiphuthumayo, kanti olunye lwatholakala lungenakulungela. Isimilo sembulwa yizimo. Izimo eziphuthumayo ziveza uqobo lwensimbi yesimilo. Inhlekelele ethile esheshayo nengalindelekile, ukushonelwa noma inkinga, ukugula okungazelelwe noma usizi, okuthile okuletha umphefumulo ubuso nobuso nokufa, kuyoveza ingaphakathi langempela lesimilo. Kuyobonakaliswa ukuthi ikhona yini noma ayikho yini inkolo yangempela ezithembisweni zezwi likaNkulunkulu. Kuyobonakaliswa ukuthi umphefumulo usekelwa yini noma awusekelwa yini ngumusa, nokuthi kukhona yini amafutha esitsheni kanye nesibani.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Izikhathi zokuvivinywa ziyeza kubo bonke. Siziphatha kanjani ngaphansi kokuvivinywa nokufakazelwa nguNkulunkulu? Izibani zethu ziyacima yini? noma sisazigcina zisavutha? Silungiselelwe yonke inhlekelele yini ngokuxhumana kwethu naYe ogcwele umusa neqiniso? Izintombi ezinhlanu ezihlakaniphileyo zazingeke zidlulisele isimilo sazo ezintendeni ezinhlanu eziyiziwula. Isimilo kufanele sakhiwe yithi njengabantu ngabanye.” Review and Herald, October 17, 1895.

The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.

IsAmbulo sikaJesu Kristu esikhonjiswe emavesini okuqala encwadi yeSambulo siwumyalezo wokugcina wesixwayiso ebandleni, bese kuthi emva kwalokho kube sezweni. Leso sambulo siyavulwa nje ngaphambi kokuvalwa komnyango womusa yiNgonyama yesizwe sakwaJuda, eye yakhonjwa eSambulweni isahluko sesihlanu njengoyedwa kuphela ofaneleyo ukuvula incwadi eyayivalwe ngophawu.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.

> Omunye kubadala wathi kimi: Ungakhali; bheka, iNgonyama yesizwe sakwaJuda, iMpande kaDavide, inqobile ukuba ivule incwadi, nokuba iqaqe izimpawu zayo eziyisikhombisa. IsAmbulo 5:5.

The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.

IBhubesi lesizwe sakwaJuda futhi “liyimpande kaDavide,” futhi “liyindodana kaDavide,” futhi futhi liyiNkosi kaDavide. Ukuxhumana okubonakaliswa yiBhubesi lesizwe sakwaJuda kuchaza ukuthi lapho iBhubesi lesizwe sakwaJuda linamathisela uphawu eqinisweni noma lisusa uphawu eqinisweni, likwenza lokho ngokusebenzisa umthetho wokukhulunywa kokuqala, okhomba ukuphela kwento ngokuqala kwento, njengoba kumelwe nguJesu “njengempande kaDavide.” Lapho iqiniso lisuswa uphawu ngalo ngesikhathi sokuphela, kuqalwa inqubo yokuhlanzwa, njengoba kubonakaliswa kuDaniyeli ishumi nambili.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.

> “Kwaba yiNgonyama yesizwe sakwaJuda eyavula incwadi izimpawu zayo, yanika uJohane isambulo salokho okufanele kube khona kulezi zinsuku zokugcina. UDaniyeli wema esabelweni sakhe ukuze athwale ubufakazi bakhe, obabubekwe uphawu kwaze kwaba yisikhathi sokuphela, lapho umlayezo wengelosi yokuqala kufanele umenyezelwe emhlabeni wethu. Lezi zindaba zibaluleke ngokungenamkhawulo kulezi zinsuku zokugcina, kodwa kuthi lapho ‘abaningi beyokuhlanzwa, benziwe mhlophe, bavivinywe,’ ‘ababi bayokwenza okubi; futhi akekho kwababi oyakuqonda.’” Manuscript Releases, umqulu 18, 14, 15.

The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.

Umsebenzi kaJesu njengeNgonyama yesizwe sakwaJuda ubaluleke ngokungenamkhawulo, kodwa “ababi” “akuyikukuqonda” ukusebenza kwakhe noma umyalezo ovuliweyo.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Wathi, Hamba indlela yakho, Daniyeli; ngokuba la mazwi avaliwe futhi abekwe uphawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, bavivinywe; kepha ababi bayakwenza okubi; futhi akekho noyedwa kwababi oyakuqonda; kepha abahlakaniphileyo bayakuqonda. Daniyeli 12:9, 10.

The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.

Inqubo yokuvivinywa imelwe yizinyathelo ezintathu; “bahlanjululwa, benziwa mhlophe, futhi bavivinywa.” Lezi zinyathelo ezintathu zimele izinyathelo ezintathu “zevangeli eliphakade,” elisemlayezweni wengelosi yokuqala limelelwa ngokuthi yesabani uNkulunkulu (bahlanjululwa), nimnike inkazimulo (benziwa mhlophe) ngokuba ihora lokwahlulela kwaKhe selifikile (bavivinywa). Lezo zinyathelo ezintathu ziyilo ‘iqiniso,’ njengoba limelelwa uhlamvu lokuqala, uhlamvu lweshumi nantathu, nohlamvu lokugcina lwezinhlamvu zesiHeberu, futhi lapho lezo zinhlamvu zihlanganiswa ngalolo hlelo, kwakheka igama lesiHeberu elithi “iqiniso.”

Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”

Lezo zinyathelo ezintathu ziyiyo “indlela,” ngokuba indlela kaNkulunkulu, ngokuka-Asafa kuHubo 77:13, isendaweni engcwele, lapho egcekeni isoni sihlanzwa ngokuchithwa kwegazi. Igazi-ke emva kwalokho liyiswa endaweni engcwele, emele ukungcweliswa, okuyinqubo “yokwenziwa mhlophe.”

> And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.

> Omunye kubadala waphendula, wathi kimi, Laba abagqoke izembatho ezimhlophe bangobani na? futhi bavelaphi na? Mina ngathi kuye, Nkosi, wena uyakwazi. Wayesethi kimi, Laba yibo abaphuma ekuhluphekeni okukhulu, futhi bahlanza izembatho zabo, bazenza zaba mhlophe egazini leWundlu. IsAmbulo 7:13, 14.

The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.

Isoni eselungisisiwe nelingcwelisiwe selibe selilungiselwa ukuba “livivinywe” ekwahlulelweni okumelwe yiNdawo Engcwelengcwele Kakhulu. UJesu “uyindlela”, “uliqiniso” futhi “ungukuphila”. Indlela iyisiqalo, iqiniso liyisigaba esiphakathi, kanti ukuphila kuyisiphetho. Uma sihlanjululwe ngesinyathelo sokuqala, sisendleleni, okuyindlela yabalungisisiweyo.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Kepha indlela yabalungileyo injengokukhanya okukhazimulayo, okwanda ngokukhanya kuze kube usuku olupheleleyo. IzAga 4:18.

The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.

Isinyathelo sesibili ukubonakaliswa kokulunga okufeziwe ngeqiniso laKhe, ngokuba iZwi laKhe liyiqiniso.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Bangcwelise ngeqiniso lakho; izwi lakho liyiqiniso. Johane 17:17.

Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.

Labo abalungisisiwe bamelwe yisinyathelo sokuqala, labo abangcwelisiwe bamelwe yisinyathelo sesibili. Izinyathelo ezimbili zokuqala zilungiselela labo abalungisisiwe nabangcwelisiwe ukuba bangene ekwahlulelweni futhi bamukele ukuphila okuphakade. UJesu uyindlela, neqiniso, nokuphila.

> “Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.

> “Ukulunga okungaphakathi kufakazelwa ukulunga okungaphandle. Lowo olungile ngaphakathi akananhliziyo elukhuni futhi akanakho ukuzwelana, kodwa usuku nosuku ukhula angene emfanekisweni kaKristu, eqhubeka esuka emandleni eya emandleni. Lowo ongcweliswa yiqiniso uyakuba nokuzithiba, futhi uyakulandela ezinyathelweni zikaKristu kuze kube umusa ushabalala enkazimulweni. Ukulunga esilungisiswa ngakho kubalelwa kithi; ukulunga esingcweliswa ngakho siphiwa khona. Okokuqala kuyisihloko sethu sezulu, okwesibili kungukufaneleka kwethu izulu.” Review and Herald, June 4, 1895.

John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.

KuJohane isahluko seshumi nane kuze kufike esahlukweni seshumi nesikhombisa kukhulunywa kaninginingi ngezindaba zokusabela komfundi lapho uKristu eshiya bona ukuba aye kuYise. Uthembisa ukubuya, futhi wayeqonda, (nakuba abafundi babengaqondi), ukuthi inhlekelele eyayizofika maduze yayiyoveza ukudumala okujulile. Kulezi zahluko ezine kulukwe phakathi ukuhlonzwa nokuchazwa kukaMoya oNgcwele njengo “Mduduzi.” UMoya oNgcwele ubizwa izikhathi ezine ngokuthi “uMduduzi” evangelini likaJohane, futhi kanye kweyokuQala kaJohane, kodwa lapho leli gama lihunyushwa ngokuthi “ummeli.” Alitholakali kwenye indawo eTestamenteni Elisha.

The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.

ITestamente Elidala linegama lesiHebheru elihunyushwe ngokuthi “umduduzi” encwadini kaMshumayeli 4:1 naseSilosini 1:9, 16. Zonke lezo zinkomba ezintathu ziveza ukuthi abacindezeli bacindezele abantu bakaNkulunkulu, futhi abanamduduzi wokubasekela osizini nasekudumazekeni abazithola bekukho.

The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.

Ukuchazwa kukaMoya oNgcwele njengo“Mduduzi” kubekwe endimeni lapho uJesu efuna ukulungiselela abafundi ukudumala okukhulu okusele amahora nje ngaphambili. Kuleso simo ugcizelela ukuthi ngisho nasekungabibikho Kwakhe, uMoya oNgcwele uyoba khona ukuze abanike induduzo. Ngokuchaza uMoya oNgcwele esimweni soMduduzi, uJesu ucacisa izimfanelo zomsebenzi uMduduzi ayowufeza.

Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.

Ukukhuluma kukaJesu okuphindaphindiwe ngokuhamba kwaKhe nokubuya kwaKhe kubeka yona leyo ndaba phezulu ohlwini maqondana nesihloko esiyinhloko salesi siqephu.

John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”

UJohane 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 ngamavesi akhuluma ngokuqondile ngesikhathi sokubambezeleka emfanekisweni wezintombi eziyishumi. Kuhlanganiswe namavesi adlule indima elandelayo ethi, ngokuphindaphinda, igcizelele isikhathi sokubambezeleka, ngoba “iNkosi ayiphindaphindi izinto ezingezona ezokubaluleka okukhulu.”

> A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.

> Kuseyisikhashana, ningabe nisangiboni; bese kuthi futhi, kuseyisikhashana, ningibone, ngokuba ngiya kuBaba. Ngakho abanye kubafundi bakhe basho bodwa, bathi, Kuyini lokhu akushoyo kithi ukuthi, Kuseyisikhashana, ningabe nisangiboni; bese kuthi futhi, kuseyisikhashana, ningibone; nokuthi, Ngokuba ngiya kuBaba? Ngakho bathi, Kuyini lokhu akushoyo ukuthi, Kuseyisikhashana? Asikwazi lokho akushoyo. UJesu esekwazi ukuthi babefisa ukumbuza, wathi kubo, Niyabuzisana yini ngalokhu engikushilo ukuthi, Kuseyisikhashana, ningabe nisangiboni; bese kuthi futhi, kuseyisikhashana, ningibone? Ngiqinisile, ngiqinisile, ngithi kini, niyakukhala nilile, kodwa izwe lona liyakuthokoza; nina niyakudabuka, kepha ukudabuka kwenu kuyakuguqulelwa kube yintokozo. Owesifazane, nxa esezala, uba nosizi, ngokuba ihora lakhe selifikile; kepha ekuzaleni kwakhe umntwana, akasakhumbuli ukuhlupheka, ngenxa yentokozo yokuthi umuntu uzelwe emhlabeni. Ngalokho nani manje ninokudabuka; kepha ngiyakubuye nginibone, nenhliziyo yenu iyakuthokoza, nentokozo yenu akakho umuntu oyakuniphuca yona. Johane 16:16–22.

At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.

Okungenani amavesi angamashumi amabili nanye ezahlukweni zeshumi nane kuya kwezeshumi nesikhombisa akhomba isikhathi abafundi ababeyodinga ukusilinda ukuze uKristu abuye. Leso sikhathi sasiyoqala ekufeni kukaKristu siqhubeke kuze kube sekubuyeni Kwakhe evela kuYise. Isikhathi ababefanele ukulinda ngaso ukubuya Kwakhe sifanekisela isikhathi sokubambezeleka emfanekisweni wezintombi eziyishumi. Njengasendabeni kaLuka ngabafundi base-Emawuse, ukudumala kwesiphambano kufanekiswa ngokwesiprofetho njengesiqalo sesikhathi sokubambezeleka esilandela ukudumala kokuqala.

In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.

Esigabeni sokuqala sencwadi yokuqala yeBhayibheli sithola indaba yokudalwa, futhi siqaphela abantu abathathu bobuthathu basezulwini. Esigabeni sokuqala sencwadi yokugcina yeBhayibheli sithola abantu abathathu bobuthathu basezulwini. Ezahlukweni ezine esizicabangayo sithola abantu abathathu bobuthathu basezulwini. Ukuqaphela leli qiniso kusivumela ukuba sibeke izahluko ezine zikaJohane phezu komugqa wesiprofetho kaGenesise isahluko sokuqala ivesi lokuqala kuze kufike esahlukweni sesibili ivesi lesithathu, naphezu kweSambulo isahluko sokuqala amavesi okuqala kuya kweleshumi nanye.

In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.

Kule ndima uJesu uthi kuTomase uma umuntu embonile uJesu, ubonile noBaba. Le ndima iphinde iveze ukuthi uKristu nguyena owaduduza abafundi ngobukhona Bakhe, kodwa ukuthi lapho esehamba, wayezothumela “omunye” “umduduzi.” UMoya oNgcwele unguMduduzi, kodwa noKristu wayenguMduduzi.

> If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.

> Ukube beningazile, ngabe nami nimazile noBaba futhi; kusukela manje niyamazi, futhi nimbonile. UFiliphu wathi kuye, Nkosi, sikhombise uBaba, khona kuyosenela kithi. UJesu wathi kuye, Sengibe nani isikhathi eside kangaka, kodwa awukakangazi yini, Filiphu? Obonile mina ubonile uBaba; pho usho kanjani-ke ukuthi, Sikhombise uBaba? Johane 14:7–9.

Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.

UTomase umelela labo abangaphakathi koBu-Adventist abenqaba ukubona ubufakazi bobudlelwane boBathathu basezulwini, naphezu kweqiniso lokuthi mhlawumbe bafunde kaningi kakhulu ubufakazi obusekela lelo qiniso.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.

> Futhi mina ngiyakucela kuYise, yena aninike omunye uMduduzi, ukuze ahlale nani kuze kube phakade; onguMoya weqiniso; izwe elingenakumamukela, ngoba alimboni, futhi alimazi; kodwa nina niyamazi; ngokuba uhlala nani, futhi uyakuba kini. Angiyikunishiya ningenamduduzi: ngizakuza kini. Kusele isikhashana nje, izwe lingabe lisangibona; kodwa nina niyangibona: ngokuba mina ngiyaphila, nani niyakuphila. Johane 14:16–19.

If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”

Uma sibonile uJesu, sibonile uBaba. UJesu ungu-“Mduduzi,” kanti uMoya oNgcwele ungomunye “uMduduzi.” Uma sibonile uJesu, sibonile uBaba futhi sibonile noMduduzi. Ezikhathini ezinhlanu lapho igama elithi mduduzi lisetshenziswe khona eBhayibhelini, zonke zisetshenziswe ngumphostoli uJohane. Esikhombisweni sesihlanu leli gama lihunyushwe ngokuthi “ummeli.”

> My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.

> Bantwanabami abancane, nginilobela lezi zinto ukuze ningoni. Kepha uma umuntu ona, sinommeli kuYise, uJesu Kristu olungileyo. 1 Johane 2:1.

If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.

Uma noma ubani ona, sinoMduduzi, uJesu Kristu olungileyo. Ummeli ungulowo oncengela isoni. UPawulu uchaza umsebenzi kaJesu njengowokuba abe ngummeli wethu.

> Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.

> Ngubani olahlayo na? NguKristu owafayo, kunalokho, owavuswayo futhi, okhona ngisho ngakwesokunene sikaNkulunkulu, naye osikhulekela. Roma 8:34.

Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.

UJesu ungummeli wesoni, okuhlanganisa nokuthi unguMduduzi. Kuleso sahluko esifanayo uPawulu wayesevele ekhombe ukuthi noMoya oNgcwele uyasincengela.

> Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.

> Ngokunjalo noMoya uyasiza ebuthakathakeni bethu; ngokuba asazi ukuba kufanele sikhuleke sithini njengokufanele, kodwa uMoya uqobo usincengela ngokububula okungenakuphinyiswa. Futhi yena ohlola izinhliziyo uyakwazi okuyingqondo kaMoya, ngokuba uMoya uncengela abangcwele ngokwentando kaNkulunkulu. Roma 8:26, 27.

Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.

UJesu noMoya oNgcwele bobabili babizwa njengoMduduzi, ngakho-ke bobabili bangabameli abasincengelayo. Abantu abathathu boButhathu basezulwini bonke bavezwa endimeni kaJohane esiyicabangayo, futhi lapho kuhlanganiswa nobufakazi bokuqala bencwadi yokuqala yeBhayibheli kanye nobufakazi bokuqala bencwadi yokugcina yeBhayibheli, ukukhanya okuphathelene nobudlelwane nomsebenzi wabantu abathathu boBunkulunkulu kuyakhuliswa.

> “The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> “UBaba angechazwe ngezinto zomhlaba. UBaba uyikho konke ukugcwala kobuNkulunkulu ngokomzimba, futhi akabonakali emehlweni abafayo. INdodana iyikho konke ukugcwala kobuNkulunkulu okubonakalisiwe. Izwi likaNkulunkulu limemezela ukuthi ‘ingumfanekiso oqondile wobukhona baKhe.’ ‘Ngokuba uNkulunkulu walithanda izwe kangaka, waze wanikela ngeNdodana yaKhe ezelwe yodwa, ukuze yilowo nalowo okholwa yiYo angabhubhi, kodwa abe nokuphila okuphakade.’ Lapha kuboniswa ubuntu bukaBaba.”

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.

> “UMduduzi uKristu athembisa ukumthumela emva kokwenyukela ezulwini, unguMoya kukho konke ukugcwala kobuNkulunkulu, ebonakalisa amandla omusa wobuNkulunkulu kubo bonke abamukela nabakholwa kuKristu njengoMsindisi womuntu siqu. Kukhona abantu abathathu abaphilayo bobuthathu basezulwini. Egameni lala mandla amathathu,—uYise, neNdodana, noMoya oNgcwele, labo abamukela uKristu ngokukholwa okuphilayo bayabhapathizwa, futhi la mandla ayakubambisana nezifundo zezulu ezilalelayo emizamweni yazo yokuphila impilo entsha kuKristu.”

> “What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.

> “Uyokwenzenjani umoni?—Kholwa kuKristu. UngowakwaKristu, ethengwe ngegazi leNdodana kaNkulunkulu. Ngezivivinyo nangokuhlupheka uMsindisi wahlenga abantu ebugqilini besono. Pho-ke kumele senzeni ukuze sisindiswe esonweni?—Kholwani eNkosini uJesu Kristu njengoMsindisi othethelela isono. Lowo ovuma isono sakhe aze athobise inhliziyo yakhe uyakwamukela ukuthethelelwa. UJesu unguMsindisi othethelela isono kanye neNdodana ezelwe yodwa kaNkulunkulu ongapheliyo. Umoni othethelelweyo ubuyisana noNkulunkulu ngoJesu Kristu, uMkhululi wethu esonweni. Eqhubeka endleleni yobungcwele, uba ngaphansi komusa kaNkulunkulu. Ulethelwa insindiso ephelele, intokozo, nokuthula, kanye nokuhlakanipha kweqiniso okuvela kuNkulunkulu.”

> “Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.

> “Ukukholwa egazini likaJesu Kristu elenzela inhlawulo kuyisiqiniseko sokuthethelelwa. UKristu angahlanza asuse sonke isono. Ukuthembela okulula kulawo mandla usuku nosuku kuyomnika umuntu ukuhlakanipha okubukhali kokubona lokho okuyogcina umphefumulo kulezi zinsuku zokugcina ekuboshweni yisono. Ngokukholwa nangomthandazo, ngolwazi ngoKristu, kumelwe asebenzele insindiso yakhe uqobo.”

> “The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.

> “UMoya oNgcwele uyasibona futhi usiholele kulo lonke iqiniso. UNkulunkulu unikele ngeNdodana yaKhe ezelwe yodwa, ukuze yilowo nalowo okholwa kuyo angabhubhi, kodwa abe nokuphila okuphakade. UKristu unguMsindisi wesoni. Ukufa kukaKristu kuhlengile isoni. Leli yilona kuphela ithemba lethu. Uma sizinikela ngokuphelele, futhi senze izimfanelo ezinhle zikaKristu, siyakuwuzuza umvuzo wokuphila okuphakade.”

> “‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.

> “‘Okholwa eNdodaneni unaye noYise.’ Lowo onokukholwa okuqhubekayo kuYise naseNdodaneni unaye noMoya futhi. UMoya oNgcwele ungumduduzi wakhe, futhi akaze aphambuke eqinisweni.” Bible Training School, March 1, 1906.

Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.

Ngaphezu kokukhanya okwengeziwe komsebenzi nobudlelwane bobathathu basezulwini, ukuhlonzwa kwalabo bathathu basezulwini kulesi siqephu kunikeza ubufakazi bokuthi lezi zahluko ezine kufanele zihambisane nomlayezo osuvulwa manje yiNgonyama yesizwe sakwaJuda.

The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.

Ubufakazi osemlandweni wabafundi base-Emawuse umele ubufakazi obuthathu obukhomba ukuthi ukudumala nesikhathi sokulibala esalandela isiphambano simele ukudumala nesikhathi sokulibala esilandela ukudumala kokuqala. Bukhona obunye ubufakazi obusekela ukuthi umlando omelwe ezahlukweni ezine zikaJohane umele izimo zokudumala kokuqala.

The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”

Ivesi lokugcina lendaba yokudala, eliyiqiniso lokuqala elikhulunywe eZwini likaNkulunkulu, liphetha ngamazwi amathathu, futhi ngalinye kulawo mazwi liqala ngolunye lwezinhlamvu ezintathu ezakha igama elithi iqiniso, futhi lokho kwenza ngokulandelana okulungile. Indaba yokudala kuGenesise iqala ngamazwi athi, “Ekuqaleni” futhi iphetha ngamazwi amathathu athi “uNkulunkulu wadala futhi wenza.”

The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.

Incwadi yokuqala yalawo mazwi amathathu uma ehlanganiswa yakha igama elithi iqiniso. Indaba yokudalwa iqala “ngesiqalo” futhi iphetha ngegama elimelelwa ngokomfanekiso yilezo zinhlamvu ezimelela u-Alfa no-Omega. Kanjalo futhi, esiqeshini sokuvula sencwadi yokugcina yeBhayibheli uJesu uboniswa kabili njengo-Alfa no-Omega, isiqalo nesiphetho, owokuqala nowokugcina. Lezo zinhlamvu ezintathu ezimelela u-Alfa no-Omega zinikeza obunye ubufakazi bokuthi leso siqephu esikuJohane kumelwe sihlanganiswe nomugqa wesiprofetho ekuqaleni kukaGenesise kanye nomugqa wesiprofetho ekuqaleni kweSambulo. Lobo bufakazi buyaziwa ngaphakathi kwencazelo yomsebenzi woMduduzi. Umsebenzi woMduduzi ungumsebenzi wezinyathelo ezintathu omelelwa yilezo zinhlamvu ezintathu ezifanayo zesiHeberu. Uphawu luka-Alfa no-Omega lusivumela ukuba sibeke lezi zahluko ezine ngaphakathi komongo wesigijimi seSambulo sikaJesu Kristu esambulwa lapho izwi lokuvivinywa selizovalwa.

The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.

Izulu eziyisikhombisa zimelela izimpawu zendlela ezine eziqondile (amaphuzu esikhathi) kanye nezikhathi ezintathu eziqondile eziqala ngophawu lwendlela lokwehla kwengelosi ezakukhanyisa umhlaba ngenkazimulo yaYo. Lolo phawu lwendlela lwaluyiphuzu lesikhathi. Uphawu lwesibili lwendlela (iphuzu lesikhathi) luwukudumala kokuqala, olungenisa inkathi yesikhathi sokubambezeleka. Isikhathi sokubambezeleka siholela ophawini lwesithathu lwendlela (iphuzu lesikhathi) lapho iqiniso livulwa uphawu, futhi lokho kuveza umnyakazo. Umnyakazo uphetha ophawini lwesine lwendlela (iphuzu lesikhathi) olumelwe njengokwahlulela. Lezo zimpawu zendlela ezine kanye nalezo zikhathi ezintathu, ngakunye kwazo kumele ukuduma, kube yisamba sezulu eziyisikhombisa. Futhi zimelela inhlanganisela ka-ne no-thathu.

In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.

Ezihlokweni zangaphambilini sikhombisile ukuthi ukuqonda kwamaphayona mayelana namabandla ayisikhombisa, izimpawu eziyisikhombisa, kanye namacilongo ayisikhombisa kuvuma “inhlanganisela ka-four no-three.” Amabandla amane okuqala, izimpawu ezine zokuqala, kanye namacilongo amane okuqala kwehlukanile kulawa mabandla amathathu okugcina, izimpawu ezintathu zokugcina, kanye namacilongo amathathu okugcina. Imidumo eyisikhombisa imelela izimpawu ezine zendlela, kodwa ngaphakathi kwalezo zimpawu ezine zendlela kukhona izikhathi ezintathu zesikhathi. Inhlanganisela yobunkulunkulu ka-“four no-three” encwadini yeSambulo imiswe phezu kofakazi abathathu (amabandla, izimpawu, namacilongo), futhi labo fakazi bafakazela ubuqiniso benhlanganisela ka-“four no-three” yemidumo eyisikhombisa yencwadi yeSambulo.

Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.

Nokho-ke, ngaphakathi komugqa womlando omelelwa yizidumo eziyisikhombisa, kufihlwe omunye umugqa wesiprofetho ofihlekile nowehlukile, onezimpawu zendlela ezintathu ezihluke kulelo phawu elimelelwe njengezidumo eziyisikhombisa. Ngakho-ke, lapho sibheka ubudlelwane besiprofetho bezidumo eziyisikhombisa nalowo mlando ofihlekile osuvulwa uphawu manje, sithola ukuthi izidumo eziyisikhombisa ziveza izimpawu zendlela ezine (izikhathi ezithile), kanti umlando ofihlekile uveza izimpawu zendlela ezintathu (izikhathi ezithile.) Njengamabandla, izimpawu, amacilongo nezidumo, umlando ofihlekile umelela izimpawu zendlela ezintathu ezixhumene nezimpawu zendlela ezine zezidumo eziyisikhombisa. Umlando ofihlekile nawo uqukethe inhlanganisela yokuthathu nokune.

In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.

Emlandweni ofihlekile ofakwe phakathi kwemidumo eyisikhombisa, kunezimpawu zomgwaqo ezintathu ezihlukile, ngayinye yazo iyi“phuzu lesikhathi,” futhi eyokuqala neyokugcina kulezo zimpawu ezintathu zomgwaqo zimelela ukuphoxeka. Kukhona “isikhathi esithile” esihlukile phakathi kophawu lokuqala nolwesibili, futhi kukhona “isikhathi esithile” esihlukile phakathi kwephuzu lesibili nelesithathu lesikhathi. Igama elithi “ukuphoxeka” lavela emqondweni wesikhathi esiphuthelwe, futhi incazelo yalo igcizelela iphuzu lesikhathi. Phakathi kwamabili nako kuyisikhathi esiqondile. Umlando ofihlekile uvezwa ngamaphuzu amathathu esikhathi ahlukaniswe yizikhathi ezimbili; isikhathi sokulibala kanye nokunyakaza kwenyanga yesikhombisa.

The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.

Uphawu lokuqala lomlando ofihlekile lukhomba ukudumala, kanti uphawu lokugcina nalo lukhomba ukudumala. Ngakho-ke, kusukela ekudumaleni kokuqala kuze kufike ekudumaleni kokugcina kukhona umugqa wesiprofetho ofihlekile onezinyathelo ezintathu ezifanayo nalezo ezitholakala kuyo yonke imigqa yezinguquko. Futhi uphethe uphawu luka-Alfa no-Omega, ngokuba izinhlamvu ezintathu ezakha “iqiniso” zihambelana nezimpawu ezintathu eziqala futhi ziphethe ngokudumala. Lowo mlando ofihlekile phakathi kwemidumo eyisikhombisa uyilo iqiniso iNgonyama yesizwe sakwaJuda ekulivulayo manje.

The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.

Isiqephu esikuJohane esisicabangayo sethulwa esahlukweni esandulelayo ngeSidlo Sakusihlwa Sokugcina, kugcizelelwa ukuthi umlayezo walezi zahluko ezine kufanele udliwe. Lezo zahluko ezine ziphetha ngokuhamba kuya eGetsemane. Indaba yenzeka kulokho kuhamba kusukela ekudleni kuze kube yilapho inhlekelele yesiphambano iqala. Ngokwesiprofetho, isimo salezi zahluko ezine sichaza umlayezo wokugcina okufanele udliwe ngaphambi kokwahlulela. Umlayezo oholela ekuvalweni kokwahlulela, ungumlayezo owembulwa encwadini yeSambulo, ngaphambi nje kokuba ukwahlulela kuvalwe.

The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.

Abafundi noJesu basendaweni emlandweni wesiprofetho lapho betshelwa khona ngesikhathi sokulibala. Emlandweni wamaMillerite iNkosi yasusa isandla saYo ukuze kuvele ukuqonda komlayezo Wokukhala Kwamaphakathi Nobusuku, kodwa ukuqonda okwakhiqiza umyalezo kaSamuel Snow kwaphinda kwazisa amaMillerite ukuthi ayesesikhathini sokulibala sezintombi eziyishumi. Abafundi babesanda kudla iSidlo Sokugcina, futhi ngesikhathi besagaya umlayezo, uKristu wachaza isikhathi sokulibala ezahlukweni ezine zikaJohane.

Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.

Ukuqonda kukaSamuel Snow kungabhalwa phansi njengochungechunge lwezihloko, ezathuthukisa ukuqonda kokugcina okwavezwa njengomyalezo Wokukhala Kwamaphakathi Nobusuku. Ngesikhathi umyalezo wakhe usathuthuka, wawuphinde awethule lowo myalezo ochungechungeni lwemihlangano yezinkambi. Uchungechunge lwezihloko olwaholela emihlanganweni yezinkambi lwagcina lumfikise emhlanganweni wenkambi wase-Exeter, owahlala izinsuku eziyisithupha. Ngokwesiprofetho umyalezo Wokukhala Kwamaphakathi Nobusuku uthuthukiswa kancane kancane esikhathini esithile. Izahluko ezine ezikuJohane zenzeka emlandweni wesiprofetho lapho umyalezo uthuthukiswa khona.

In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.

Ezahlukweni ezine zikaJohane sinomsebenzi kaMoya oNgcwele uchazwe njengezinyathelo ezintathu; ukwehliswa icala ngesono, ukulunga, nokwahlulela. Lezi zinyathelo ezintathu futhi ziyizimpawu zendlela ezintathu zomlando ofihlekile ofakwe ngaphakathi kwezulu lokuduma okuyisikhombisa.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

> Nokho nginitshela iqiniso; kunilungele ukuba ngihambe: ngokuba uma ngingahambi, uMduduzi angeke eze kini; kodwa uma ngisuka, ngiyakumthuma kini. Futhi lapho esefikile, uyakulahla izwe ngesono, nangokulunga, nangokwahlulela: ngesono, ngokuba abakholwa kimi; ngokulunga, ngokuba ngiya kuBaba, anisangiboni futhi; ngokwahlulela, ngokuba umbusi waleli zwe usehlulelwe. Ngisenokuningi engingakusho kini, kodwa aninakukuthwala manje. Kodwa lapho yena, uMoya weqiniso, esefikile, uyakunihola kulo lonke iqiniso: ngokuba akayikukhuluma ngokwakhe; kodwa konke ayakukuzwa, lokho uyakukukhuluma: futhi uyakunibonisa izinto ezizayo. Yena uyakungidumisa: ngokuba uyakwemukela kokungokwami, akubonise kini. Johane 16:7–14.

In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.

Emlandweni wamaMillerite, uJesu akazange abuye ukuze aqede isikhathi sokulibala ngesikhathi soMkhosi Waphakathi Kobusuku. Wasusa isandla saKhe, wathulula noma wathumela uMoya oNgcwele. UMoya oNgcwele, omelwe njengoMduduzi, weza ukuzosusa ukudumala. Weza ukuhlinzeka ngenduduzo kulabo abakhethiwe, kodwa ababedidekile ngenxa yokudumala okubangelwe ukubikezela okwehlulekile.

We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.

Sike saphawula ngaphambili ukuthi umphostoli uJohane, uHezekeli noJeremiya bonke baboniswa bedla incwadi encane emnandi njengoju emlonyeni. Kukhona umehluko oqondiswe ngenhloso phakathi kwalabo baprofethi abathathu, ovame ukunganakwa.

Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.

UHezekeli usetshenziswa ukuze afanekise labo abadla incwadi encane, abanikwa umlayezo okufanele bawuyise ebandleni likaNkulunkulu elihlubukile. UHezekeli umelela ukuthi incwadi edliwayo iveza umsebenzi okufanele ube usufeziwe. Umelela umlayezo onikezwe abantu bakaNkulunkulu ababekade bekhethiwe ngaphambili. Umlayezo wakhe yiwo obopha laba bantu bakaNkulunkulu ababekade bekhethiwe ngaphambili babe yizinyanda ezimiselwe umlilo. Ezahlukweni ezine zikaJohane uJesu uveza inhloso yomsebenzi kaHezekeli.

> Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

> Khumbulani izwi engalisho kini, lokuthi: Inceku ayinkulu kunenkosi yayo. Uma bengizingele mina, nani bayakunizingela; uma beligcinile izwi lami, nelenu bayakuligcina. Kodwa konke lokhu bayakukwenza kini ngenxa yegama lami, ngokuba abamaziyo lowo ongithumileyo. Ukuba bengingezanga ngakhuluma kubo, bebengayikuba nesono; kodwa manje abasenasembozo sesono sabo. Ongizondayo uzonda noBaba. Ukuba bengingazenzanga phakathi kwabo imisebenzi engazange yenziwe ngomunye umuntu, bebengayikuba nesono; kodwa manje sebebonile, bazonda kokubili mina noBaba. Kodwa lokhu kwenzeke ukuze kugcwaliseke izwi elilotshiwe emthethweni wabo lokuthi: Bangizonda ngaphandle kwesizathu. Kodwa nxa uMduduzi esefikile, engiyakumnithumela kini evela kuBaba, uMoya weqiniso ophuma kuBaba, uyakungifakazela. Johane 15:20–26.

Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.

Umsebenzi kaHezekeli, owaqala lapho edla incwadi, umelela ukwethulwa komlayezo oyokwaliwa; kodwa lokho kwaliwa kuyibufakazi bokuthi bayamzonda uNkulunkulu nokuthi sebewugcwalise ngokuphelele umkhawulo wesikhathi sabo sokuvivinywa.

> And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.

> Wasesethi kimi: Ndodana yomuntu, ngiyakuthuma kubantwana bakwa-Israyeli, esizweni esivukelayo esingihlubukile; bona kanye noyise babo bonile kimi, kwaze kwaba yilo kanye lolu suku. Ngokuba bangabantwana abanobuso obulukhuni nabanenhliziyo elukhuni. Ngiyakuthuma kubo; wena uyakuthi kubo: Isho kanje iNkosi uJehova. Futhi bona, noma beyokuzwa, noma beyokwala, (ngokuba bayindlu evukelayo,) nokho bayokwazi ukuthi kube khona umprofethi phakathi kwabo. Hezekeli 2:3–5.

Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.

Umsebenzi kaHezekeli wawungowokuba ngufakazi omelene nabantu besivumelwano sangaphambili, njengoba noKristu wayenjalo kumaJuda aphikisanayo; ngaleyo ndlela umlayezo kaHezekeli ungumlayezo wokuxwayisa wokugcina obopha abantu besivumelwano sangaphambili njengokhula oluyizintantambo zibe yisixha, esimiselwe umlilo wokubhujiswa.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.

> “Ngase ngibona ingelosi yesithathu. Ingelosi eyayingihamba nayo yathi, ‘Iyethusa umsebenzi wayo. Yesabeka inhloso yayo. Yiyona ingelosi emelwe ukukhetha ukolweni emadlelweni, iphinde ibeke uphawu, noma ibophe, ukolweni ukuze ube sezinqolobaneni zasezulwini. Lezi zinto kufanele zithumbe wonke umqondo, konke ukunaka.’” Early Writings, 118.

The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.

Umsebenzi omelwe ngokudliwa kwencwadi encane uqala lapho ingelosi enamandla yehla nencwadi encane esandleni sayo. Emlandweni wengelosi yokuqala lokhu kwenzeka ngo-Agasti 11, 1840, kanti emlandweni wengelosi yesithathu kwenzeka ngoSepthemba 11, 2001. Zombili lezo zinsuku zimelela ukugcwaliseka kweziprofetho ezihlotshaniswa noma nobuSulumane bosizi lwesibili noma nobuSulumane bosizi lwesithathu ngokulandelana. Kungakho u-Isaya esahlukweni samashumi amabili nambili, lapho echaza inhlekelele esigodini sombono yabaseFiladelfiya nabaseLawodikeya, eveza ukuthi abaseLawodikeya, ababeyisizwe esikhethiweyo sobuProthestani ngo-1840 kanye nobu-Adventist ababeyisizwe esikhethiweyo ngo-2001, “babeboshiwe ngabadubuli.” Abadubuli besiprofetho seBhayibheli ubuSulumane, futhi lapho umbono wobuSulumane ugcwaliseka ngo-1840 nango-2001, labo ababekade beyisizwe esikhethiweyo basilahla isiprofetho sobuSulumane njengoba sasilethwa yilabo abamele uHezekeli. Ngaleso sikhathi lapho baboshwa khona njengokhula. Umsebenzi kaHezekeli kwakuwukususa “ingubo” emboze “isono sabo,” esimelelwa nguJesu njengenzondo ngoNkulunkulu.

> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.

> Isiprofetho sesigodi sombono. Yini ekuphethe manje, ukuba ukhwele ngokuphelele phezu kwezindlu? Wena ogcwele iziyaluyalu, muzi wesiyaluyalu, muzi wokujabula: amadoda akho abuleweyo awabulawanga ngenkemba, futhi awafanga empini. Bonke ababusi bakho babaleke kanyekanye, baboshwe ngabatshuzi bemicibisholo: bonke abafunyanwa kuwe baboshwe ndawonye, bona ababaleke bevela kude. U-Isaya 22:1–3.

> And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

> UNkulunkulu wayenaye umfana [u-Ishmayeli]; wakhula, wahlala ehlane, waba ngumcibisheli. Genesise 21:20.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Lapho kungekho umbono, abantu bayabhubha; kepha ogcina umthetho, uyajabula. IzAga 29:18.

Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.

UJeremiya umelela labo abadla incwadi lapho ingelosi enamandla yehla eyayizokhanyisa umhlaba ngenkazimulo yayo, kodwa abahlangabezana nokudumala kwesibikezelo sango-1843 esahluleka. UJeremiya ucabanga ngokwesiprofetho ukuthi mhlawumbe uNkulunkulu wayeqambe amanga yini. Leyo nkomba ixhumanisa uJeremiya noHabakuki isahluko sesibili.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Ngiyakuma embhoshongweni wami, ngizibeke enqabeni, ngiqaphe ukuze ngibone lokho ayakukusho kimi, nokuthi mina ngiyakuphendula ukuthini lapho ngisolwa. INkosi yangiphendula, yathi: Bhala umbono, uwenze ucace emibhalweni, ukuze owufundayo agijime. Ngokuba umbono usekhona isikhathi esimisiwe, kepha ekugcineni uyakukhuluma, ungayiqambi amanga; noma ubambezeleka, wulindele; ngokuba uyakuza impela, awuyikubambezeleka. Bheka, umphefumulo wakhe ophakanyisiweyo awuqondile kuye; kepha olungileyo uyakuphila ngokukholwa kwakhe. Habakkuk 2:1–4.

John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.

UJohane wasetshenziswa ukufanekisa labo abezwa ubumnandi kanye nokudumala okubuhlungu, emele wonke umlando kusukela ngo-August 11, 1840 kuze kube ngu-October 22, 1844.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Ngase ngiya engelosini, ngathi kuyo: Nginike incwadana encane. Yathi kimi: Yithathe, uyidle iphele; iyakwenza isisu sakho sibe muncu, kepha emlonyeni wakho iyakuba mnandi njengoju. Ngase ngiyithatha incwadana encane esandleni sengwelosi, ngayidla yaphela; futhi yayimnandi emlonyeni wami njengoju; kwathi nje sengiyidlile, isisu sami saba muncu. IsAmbulo 10:9, 10.

Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.

UHezekeli umelela umsebenzi wokwethula umlayezo wesiprofetho obopha ngokuphetha abantu ababekhethiweyo bokuqala, owaqalwa lapho ingelosi yehla ngo-Agasti 11, 1840 nangoSepthemba 11, 2001.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Kepha wena, ndodana yomuntu, yizwa engikushoyo kuwe; ungabi yisihlubuki njengaleyo ndlu eyisihlubuki; vula umlomo wakho, udle lokho engikunika khona. Kwathi lapho ngibheka, bheka, kwathunyelwa isandla kimi; futhi, bheka, kwakukhona kuso umqulu wencwadi; wasewendlala phambi kwami; wawubhalwe ngaphakathi nangaphandle; futhi kwakubhaliwe kuwo izililo, nokulila, nosizi. Wabuye wathi kimi, Ndodana yomuntu, dla lokho okutholayo; dla lo mqulu, uhambe ukhulume kuyo indlu yakwa-Israyeli. Ngakho ngavula umlomo wami, wangidlisisa lowo mqulu. Wasesithi kimi, Ndodana yomuntu, yenza isisu sakho sidle, ugcwalise amathumbu akho ngalo mqulu engikunika wona. Ngase ngiwudla; wawusemlonyeni wami unjengoju ngobumnandi. Hezekeli 2:8–3:3.

Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.

UJeremiya umelela umlando ka-11 Agasti 1840 kuze kube ngaphambi nje koKhalelo Lwaphakathi Nobusuku.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Amazwi akho atholakala, ngawadla; futhi izwi lakho laba kimi injabulo nokwethaba kwenhliziyo yami: ngokuba ngibizwa ngegama lakho, O Jehova Nkulunkulu wamabandla. Angihlalanga emhlanganweni wabaklolodayo, futhi angithokozanga; ngahlala ngedwa ngenxa yesandla sakho: ngokuba ungigcwalise ngentukuthelo. Kungani ubuhlungu bami buphikelela, nesilonda sami singelapheki, esenqaba ukuphulukiswa? Ingabe uyakuba kimi impela njengomkhohlisi, nanjengamanzi aphuthayo na? Ngalokho usho kanje uJehova, Uma ubuya, khona ngiyakukubuyisa futhi, ume phambi kwami: futhi uma ukhipha okuyigugu kokuyize, uyakuba njengomlomo wami: mabalibuyele kuwe; kepha wena ungabuyeli kubo. Futhi ngiyakukwenza kulaba bantu ube ludonga lwethusi olubiyelweyo: futhi bayakulwa nawe, kepha abayikukunqoba: ngokuba nginawe ukuba ngikusindise nokukukhulula, usho uJehova. Futhi ngiyakukukhulula esandleni sababi, ngikuhlenge esandleni sabesabekayo. Jeremiya 15:16–21.

Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”

UJeremiya umele umlando nomlayezo wethu wamanje. Umlayezo wamanje ungumlayezo Wokukhala Kwaphakathi Kwamabili, othuthukiswa kancane kancane ngesikhathi lapho abantu bakaNkulunkulu, abameleke ngoJeremiya, “begcwaliswe” “ngentukuthelo,” becabanga ukuthi “ubuhlungu” babo buyakuba “ngobungapheli,” nokuthi “isilonda” sabo “asingelapheki,” isilonda esasingasoze saphola. Bazihlukanisile “nebandla labaklolodayo.” Abasabe “bethokoza” njengoba babenjalo ekuqaleni lapho beqala ukudla incwadi, futhi yona yaba “yinjabulo” “yenhliziyo” yabo.

But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.

Kodwa kukhona iseluleko kulabo abakuleso simo. “Uma ubuya” futhi “uma ukhipha okuyigugu kokuyize” khona-ke uNkulunkulu uyakubuyela kubo. EsiHebheru, amazwi athi “ngiyakukubuyisa futhi” kuleso siqephu asho ukuthi uNkulunkulu uyakubuyela kubo, uma bona bebuyela Kuye.

> Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.

> Ngakho-ke zithobeni kuNkulunkulu. Melanani noSathane, khona uzonibalekela. Sondelani kuNkulunkulu, naye uzosondela kini. Hlanzeni izandla zenu, nina zoni; nihlanze izinhliziyo zenu, nina eninengqondo ezimbili. Hluphekani, nilile, nikhale; ukuhleka kwenu makuphenduke isililo, nokujabula kwenu kube usizi. Zithobeni phambi kweNkosi, khona iyoniphakamisa. Jakobe 4:7–10.

If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.

Uma besondela kuNkulunkulu, Yena uyakusondela kubo. Uma benza lezi zinto, khona bayakuma “phambi” kweNkosi futhi bayakuba “umlomo” kaNkulunkulu. Ngaphezu kwalokho uyalaya uJeremiya (thina) ukuthi uyakwenza abantu Bakhe babe “udonga lwethusi oluqinile oluvikelayo” ngokumelana “nababi,” bese kuthi ngemva kwalokho “abesabekayo” bayakulethela impi kulabo abamelwe nguJeremiya. “Ababi” bayisifaniso sikaDaniyeli sezintombi eziyiziwula zikaMathewu. “Abesabekayo” bamele ubunye obuphindwe kathathu beBhabhiloni lanamuhla ngesikhathi sobunzima bomthetho weSonto.

The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.

Ubufakazi babaprofethi abathathu bonke bukhuluma ngomlando ofanayo, kodwa bukhuluma ngezici ezintathu ezehlukene zalowo mlando ofanayo. UJeremiya umele labo abasanda kuhlangabezana nokudumala kokuqala, kodwa abangakafinyeleli kusibonakaliso sendlela seSikhalo Saphakathi Nobusuku. Yilapho besilokhu sikhona khona kusukela ngoJulayi 18, 2020. Umbuzo uthi: ingabe sizobuyela emuva na? Uma senza kanjalo, “sizokhuluma” egameni leNkosi ngaso kanye isikhathi lapho i-United States “ikhuluma” njengodrako.

The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.

Umlando uJeremiya awubonisayo uwumlando wethu wamanje, futhi uwumlando omelwe yizimpawu-ndlela ezintathu ezifihlekile ngaphakathi kwezulu eziyisikhombisa. Futhi uwumlando lapho indima eseNcwadini kaJohane ibekwa khona ngokwesiprofetho, ngokuba ukugcizelelwa kwezahluko ezine kuJohane kungumsebenzi kaMoya oNgcwele ekududuzeni uJeremiya, obuza ukuthi kambe ukholwe amanga yini, nokuthi lowo myalezo owawunambitheka kamnandi wawungamanzi ahlulekileyo ngempela yini.

Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.

Ngakho-ke uJeremiya umelela umlando oqala mhla ziyi-11 kuSepthemba 2001 kuqhubeke kuze kube mhla ziyi-18 kuJulayi 2020, lapho kwaqala khona isikhathi sokulibala, njengoba simelwe yizinsuku ezintathu nengxenye ezingokomfanekiso ezalandela. Lapho ngithi “ezingokomfanekiso,” angibhekiseli esibikezelweni sesikhathi. Ngisho ukuthi umhla ziyi-18 kuJulayi 2020 yilapho ofakazi ababili, iBhayibheli noMoya Wesiprofetho, babulawa khona, futhi izidumbu zabo zashiywa emgwaqweni izinsuku ezintathu nengxenye kuSambulo ishumi nanye.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.

> Mina ngizakunika amandla ofakazi bami ababili, futhi bayakuprofetha izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha, bembethe indwangu yamasaka. Laba bayizihlahla ezimbili zomnqumo, nezinti zezibani ezimbili ezimi phambi kukaNkulunkulu womhlaba. Uma noma ubani efuna ukubalimaza, kuphuma umlilo emlonyeni wabo, uqede izitha zabo; futhi uma noma ubani efuna ukubalimaza, kumelwe abulawe ngaleyo ndlela. Laba banamandla okuvala izulu, ukuze imvula ingani ngezinsuku zokuprofetha kwabo; futhi banamandla phezu kwamanzi ukuba bawaguqule abe yigazi, nokushaya umhlaba ngezinhlupho zonke, njalo lapho bethanda. Futhi lapho sebeqedile ubufakazi babo, isilo esikhuphuka siphuma kwalasha siyakulwa nabo, sibanqobe, sibabulale. Nezidumbu zabo ziyakuba semgwaqweni wedolobha elikhulu, ngokomoya elibizwa ngokuthi yiSodoma neGibhithe, lapho neNkosi yethu yabethelwa khona. Futhi abavela kubantu, nasezizwaneni, nasezilimini, nasezizweni bayakuzibona izidumbu zabo izinsuku ezintathu nengxenye, futhi abayikuvuma ukuba izidumbu zabo zibekwe emathuneni. Futhi abakhileyo emhlabeni bayakuthokoza ngabo, bajabule, bathumelelane izipho; ngoba laba baprofethi ababili babahlupha abakhileyo emhlabeni. IsAmbulo 11:3–10.

The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.

Ubufakazi obethulwa yisimo sikaJeremiya bukhona emva kokudumala, kodwa ngaphambi koKhalela Laphakathi Kwamabili. UJeremiya kwakudingeka abuye ngaphambi kokuba abe yizwi lomyalezo woKhalela Laphakathi Kwamabili. Lesi yisimo sethu namuhla. Futhi siyisizinda somlando sezahluko ezine kuJohane esizicabangayo, futhi singumlando omelelwa ngumlando ofihlekile phakathi kwezulu eziyisikhombisa.

If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.

Uma sicabangela ukukhanya okuhlobene “noMduduzi” ebufakazini bukaJohane bezahluko ezine, sithola ubufakazi obuningi bokuqaphela ukuthi le ndaba imayelana noJulayi 18, 2020, ukudumala nesikhathi sokulibala, umlayezo Wokukhala Kwaphakathi Kwamabili ovuliwe uphawu, kanye nokwahlulela okuzayo komthetho weSonto. Lezi zahluko zakhela phezu kwesakhiwo sesiprofetho somlando ofihlekile.

If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.

Uma kufanele sibe njengomlomo kaNkulunkulu enkingeni esizayo maduzane, umsebenzi wethu manje uwukuba “sikhiphe okuyigugu kokuyize,” noma njengoba uJakobe ekhomba lowo msebenzi ofanayo, kufanele “sihlanze” “izandla” zethu, “nina zoni; nihlanze izinhliziyo zenu, nina banganhliziyo-zimbili. Hluphekani, nilile, nikhale; ukuhleka kwenu makuphenduke ukulila, nentokozo yenu ibe lusizi. Zithobeni phambi kweNkosi, yona iyakuniphakamisa” nibe yisibonakaliso esikhathini esiseduze kakhulu esizayo.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Uyomisela izizwe uphawu, abuthele ndawonye abaxoshiweyo bakwa-Israyeli, aqoqe ndawonye abahlakazekileyo bakwaJuda bevela emagumbini omane omhlaba. Isaya 11:12.

We will bring our consideration of these four chapters to a conclusion in the next article.

Sizophetha ukucabangela kwethu lezi zahluko ezine esihlokweni esilandelayo.

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