My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Umnqweno wam kukumisa ubungqina besiprofeto bukaYoweli ngendlela enjalo yokuba ubungqina bukaYoweli bube nokubonakala koko uPetros wayekuthetha nayekwenza ngePentekoste. Ndiqinisekile ukuba iBhayibhile icacile ngoko uPetros wayekwenza nayekuthetha ngePentekoste, kodwa ndifuna ukuqonda oko uPetros wayekumfuzisela ngokwesiprofeto kwimbali yemvula yasemva, xa wabeka isigidimi sePentekoste ngokwemigaqo yokuzaliseka kwencwadi kaYoweli.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

UPetros ungumfuziselo wentsalela yabantu bakaThixo, yaye akabonakaliswanga kuphela ngePentekoste, kodwa kwanaseKesareya Filipi kuMateyu 16. IKesareya Filipi ifumaneka kwiindima zeshumi elinesithathu ukuya kweleshumi elinesihlanu kuDaniyeli 11, iindima ezintathu ezibeka phambili idabi elaqala lazaliseka ngexesha lembali xa iKesareya Filipi yayibizwa ngokuba yiPanium. Iindima zeshumi elinesithathu ukuya kweleshumi elinesihlanu zandulela indima yeshumi elinesithandathu, echaza umthetho weCawa eUnited States. Indima yeshumi ichaza ukuwa kweSoviet Union ngowe-1989. Iindima zeshumi ukuya kweleshumi elinesithandathu kuDaniyeli 11 zimele ixesha elisusela kowe-1989 kuse ekufikeni komthetho weCawa, yaye elo xesha “yimbali efihlakeleyo” yendima yamashumi amane yeso sahluko sinye.

The Hidden History in BOLDFACE

Imbali Efihlakeleyo kwi-BOLDFACE

1798

1798

And at the time of the end shall the king of the south push at him:

Ke kaloku ngexesha lesiphelo ukumkani wasezantsi uya kumtyhala:

1989

1989

But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

Ke bona oonyana bakhe baya kuvuseleleka, bahlanganise inkitha yemikhosi emikhulu; kwaye ukumkani wasemntla uya kuza kuye njengesaqhwithi, eneekhari, nabakhweli-mahashe, neenqanawa ezininzi; aze angene emazweni, aphuphume aze adlule. Kwaye inene omnye uya kuza, aphuphume, adlule; aze emva koko abuye, avuseleleke, ade afike enqabeni yakhe.

2014 the battle of Raphia

2014 idabi laseRaphia

And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

Ke ukumkani wasezantsi uya kuvuseleleka ngumsindo, aphume aye kulwa naye, oko kukuthi, nokumkani wasemntla; yaye yena uya kumisa ingxokolo enkulu; kodwa loo nginginya iya kunikelwa esandleni sakhe. Kwaye xa eyithabathile loo nginginya, intliziyo yakhe iya kuphakama; yaye uya kuwisa amashumi amawaka amaninzi; kodwa akayi komelezwa yiloo nto.

The battle of Panium (Caesarea Philippi)

Imfazwe yasePanium (eKesareya Filipi)

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

Ngokuba ukumkani wasentla uya kubuya, amise isihlwele esikhulu ngakumbi kunesokuqala, aze ngokuqinisekileyo eze emva kweminyaka ethile enomkhosi omkhulu neendyebo ezininzi.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

Ngelo xesha baya kusuka abaninzi ukuba bamelane nokumkani wasezantsi; kwanabaphangi babantu bakho baya kuzikhulisa ukuze bamise umbono; kodwa baya kuwa.

So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

Ngoko ukumkani wasemantla uya kuza, afumbe udonga lokungqinga, azithimbe izixeko ezinqatyiswe kakhulu; neengalo zasemazantsi aziyi kumelana naye, kwanabantu bakhe abanyuliweyo; akuyi kubakho namandla okumelana naye.

The Sunday law in the USA

Umthetho weCawa ngeCawa e-USA

But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

Kodwa lowo umchasileyo uya kwenza ngokwentando yakhe, yaye “akuyi kubakho bani uya kuma” phambi kwakhe; yaye “uya kuma” ezweni elizukileyo, elo liya kutshatyalaliswa sisandla sakhe. Uya kungena kananjalo ezweni elizukileyo, yaye amazwe amaninzi aya kubhukuqwa; kodwa aba baya kusinda esandleni sakhe, oko kukuthi uEdom, noMowabhi, neenkokeli zabantwana bakwa-Amon. Uya kolula isandla sakhe kananjalo phezu kwamazwe; nelizwe laseYiputa aliyi kusinda. Daniel 11:40, 10–16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Xa uPetros engokwesiprofeto eseKesareya Filipi (Panium), yaye ngePentekoste kusisithuba semvula yasemva, nto leyo embeka ‘kwimbali efihlakeleyo’ yevesi yamashumi amane. Ndizimisele ukujongana nemfazwe yangoku yaseUkraine emelwe kwivesi yeshumi elinanye yesahluko seshumi elinanye nemfazwe ezayo yasePanium yeevesi zeshumi elinesithathu ukuya kweleshumi elinesihlanu, ekhokelela kwiMfazwe Yehlabathi Yesithathu, eziziziganeko zangaphandle phakathi kowe-1989 nomthetho weCawa, kodwa ngoku sichonga imbali yengelosi yesithathu ukusukela ngo-Oktobha 22, 1844, kuse ekumisweni kwecawa esemthethweni ngo-1863.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Lo mgca ubonakalisa ukufika kwengelosi yesithathu ngomhla we-9/11 (1844) ukuya kumthetho weCawa (1863). Umthetho weCawa wawufuziselwe yiSibhengezo soKhululo esabhengeza inkululeko, ngaloo ndlela sifuzisela umthetho weCawa apho inkululeko isuswa. Inkululeko eyabhengezwa ngumongameli wokuqala weRiphabhlikhi, ifuzisela inkululeko eya kususwa ngumongameli wokugqibela weRiphabhlikhi—lowo, ngokwesiprofeto, umiselwe ukuba abe nguzwilakhe ngexesha lomthetho weCawa.

“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

“Xa uhlanga lwethu luya kuthi lulahle ngaloo ndlela imigaqo yorhulumente walo de lumisele umthetho weCawa, ubuProtestanti buya kuthi ngesi senzo bubambisane nobuPapa; oku akuyi kuba yenye into ngaphandle kokunika ubomi kuloo ngcinezelo yobuzwilakhe ebikade ilindele ngolangazelelo ithuba layo lokuphinda iqhume ibe bubuzwilakhe obusebenzayo.” Testimonies, volume 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

Ngo-742 BC yaba yimbali ye-alpha eyaqalisa iziprofeto zexesha zikaIsaya isahluko sesixhenxe ivesi yesibhozo, ezafikelela ekuzalisekeni kwe-omega ngowe-1863. Ngo-742 uAhazi, ukumkani wobukumkani basemazantsi bakwaYuda, wayengena kwiMfazwe Yamakhaya nxamnye nezizwe ezilishumi zasemantla ezazisenza ubukumkani basemantla. Imbali yango-742 BC yabonakaliswa kwaYuda, ilizwe lozuko elingokoqobo leZibhalo, elalihlaliswe ngamaYuda angokoqobo kwaye limelwe kulo mhlathi ngukumkani ongendawo nesidenge uAhazi—ngaloo ndlela limfuzisela imbali ye-omega yowe-1863. Imbali ye-omega yowe-1863 izaliseka ngaphakathi kwexesha apho iUnited States ilawula njengorhamncwa lomhlaba, ubukumkani besithandathu besiprofeto seBhayibhile. IUnited States lilizwe lozuko elingokomoya, elenziwe bubuKristu bamaProtestanti abangamaYuda angokomoya ngokweBhayibhile. Imfazwe Yamakhaya phakathi komntla nomzantsi ngo-742 BC kwimbali ye-alpha yabonakalisa iMfazwe Yamakhaya phakathi komntla nomzantsi kwimbali ye-omega yowe-1863. Ezi ngqina zimbini kunye zibonakalisa imbali yangaphandle ekhokelela kumthetho weCawa apho ilizwe lozuko elingokomoya liya kuphinda lahlulwe laba zizigaba ezibini.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

Ngo-742 BC, amandla asentla ayemela umanyano phakathi kwezizwe ezilishumi zasentla zakwaSirayeli neSiriya, ngaloo ndlela ebonakalisa umanyano namandla angaphandle, njengoko oko kwazalisekiswa xa inkxaso yobupopu obuxhasa ubukhoboka yanikwa amazwe asemzantsi axhasa ubukhoboka kwiMfazwe yoLuntu. Umlingane wangaphandle weSiriya ngo-742 BC, nomlingane wangaphandle wobupopu kwiMfazwe yoLuntu, uchaza umanyano lwabathanda ulawulo lwehlabathi lwehlabathi kunye namaDemokhrasi athanda ulawulo lwehlabathi emfazweni yawo nxamnye ne-MAGA-ism, imfazwe eyaqala ngo-2015 xa umongameli wesine nowatyebileyo wasukuma, waza ngokwenjenjalo wavuselela wonke ummandla waseGrisi ngokukaDaniyeli isahluko seshumi elinanye, ivesi yesibini. Oko kuvuselelwa kuchaza ukuvuka kwabahedeni encwadini kaYoweli. “Grisi” kunye “nabahedeni” ziyimifuziselo yamandla egongqongqo akhokelela ihlabathi eArmagedon ngokumanyana norhamncwa nomprofeti wobuxoki.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

Ngowama-2015 iintlanga zavuselwa ubizo lwesiprofeto oluya entilini kaYoweli kaYehoshafati, awayeyibiza kwanangentili yomgwebo. Ngowama-2015 uDonald Trump wabhengeza ukungenela kwakhe ugqatso lobongameli, ngaloo ndlela eshukuma ubukhosi beeglobalist obumelwe njengeGrike, zaza iintlanga zaqalisa umngcelele wazo oya eArmagedon, yaye kuphela kunyaka omnye emva kokuqalisa kweMfazwe yaseUkraine, ekuzalisekeni kwevesi yeshumi elinanye kaDaniyeli ishumi elinanye.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Iimfazwe zamakhaya zika-742 BC no-1863 zichaza imbali yomthetho weCawa, ophawula ukuphela kobukumkani besithandathu besiprofeto seBhayibhile. Obo bukumkani besithandathu baqala ngeMfazwe yoQhushululu, ngoko ke ukuphela kobukumkani besithandathu kumthetho weCawa kuchaza ukuphindaphindwa kweMfazwe yoQhushululu, kanye ngelo xesha iMfazwe Yamakhaya isenzeka. Inkcazo kunye nokubizwa kwemfazwe nokuba yeyaseKhaya okanye yoQhushululu kusekelwe kumbono lowo kujongwa ngawo. Oko amaDemokhrasi akwenzayo ngoku ngokusebenzisa umlo owenziwa ngomthetho, ukurhwaphiliza, ubuqhetseba, ukufuduka ngokungekho mthethweni kunye nepropaganda, bakubiza ngokuba ngoqhushululu olunombala, kodwa loo miphefumlo ichasene neentshukumo zabo zobuglobali ithathela kwaezo zenzo kanye njengekuqalisa ukungazinzi ‘kwasekhaya’. Ngaba i-Antifa sisigebenga okanye ligorha?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Iimfazwe ezimbini zembali zifanekisela imfazwe enye eyahlulayo eyenzeka kwimbali yomongameli wokugqibela weRiphabhlikhi. Njengokuba kwakunjalo ngomongameli wokuqala weRiphabhlikhi, le mfazwe iya koyiswa ngumongameli wokugqibela weRiphabhlikhi, owayefanekiswe kwangaphambili nangumongameli wokuqala, owayekwangumnqobi weMfazwe yoVukelo. Uvukelo lwe-MAGA, ngokutsho kwamaDemokhrasi, luvelisa le ‘ngxwabangxwaba yoluntu’ yangoku. Kuxhomekeke kwindlela yakho yobuqu yezopolitiko, le mfazwe yangoku ingaba yimfazwe yovukelo okanye yimfazwe yamakhaya. Ngokwesiprofeto, zimbini zombini.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

U-1863 umele umthetho weCawa, yaye kunjalo no-1844, xa ingelosi yesithathu yafika nesigidimi somthetho weCawa. Ixesha elisusela ku-1844 ukuya ku-1863 lithwala uphawu lomthetho weCawa ukusuka ekuqaleni kuse ekupheleni. Ngo-1846 umtshato wabaWhite, ukugcinwa kweSabatha, kunye nokutshintshwa kwegama ukusuka kuHarmen ukuya kuWhite kwaphawula ukuba umtshato owangenwa kuwo ngo-Oktobha 22, 1844, wawusele ugqityiwe, yaye oko kugqitywa kwawo kwaphawula ukuqala kwenkqubo yokuvavanywa kwengelosi yesithathu, kanye njengokuba uvavanyo lweSabatha oluphindwe kathathu lwemana lwaphawula ukuqala kweemvavanyo ezilishumi ezalandela ubhaptizo loLwandle oluBomvu.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Imana yayiluvavanyo lokuqala yaye yamela uvavanyo lweshumi eKadeshe, kuba zombini zimela isigidimi sengelosi yesithathu yaye ngenxa yoko umthetho weCawa.

“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

“Veki nganye ebudeni bohambo lwabo olude entlango amaSirayeli ayebona ummangaliso ophindwe kathathu, owawenzelwe ukugxininisa ezingqondweni zabo ubungcwele beSabatha: ngosuku lwesithandathu kwakusihla ubungakanani obuphindwe kabini bemana, ngolwesixhenxe kwakungawi nanye, yaye isabelo esasifunekayo ngeSabatha sasigcinwa sisemnandi sicocekile, logama ukuba nasiphi na sasigcinwa de sidlule nasiphi na esinye isikhathi sasisiba singasafaneleki ukuba sisetyenziswe.” Patriarchs and Prophets, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Olokuqala kwiimvavanyo ezilishumi yayiluvavanyo “lwemana” olumele isigidimi esiphindwe kathathu seengelosi ezintathu zeSityhilelo seshumi elinesine. Njengokuba kwakunjalo ngemana, iingelosi zimele isilumkiso esiphindwe kathathu ngokuchasene nonqulo olwenziwa ngomhla wokuqala weveki. Ummangaliso wemana ophindwe kathathu “wawuyilelwe ukushicilela ezingqondweni zabo ubungcwele beSabatha,” nto leyo, kambe ke, eyinjongo yengelosi yesithathu. Owokuqala kwimimangaliso emithathu emelwe yimana, wawubandakanya “ukutya” isonka sasezulwini, kwaye “ukutya” kuluphawu lwe-alpha lwexesha lemvula yamva. Ummangaliso wesibini umele isigidimi sengweIosi yesibini apho impembelelo kaMoya “iphinda kabini” amazwi namabinzana ukuphawula ixesha elimelwe kukuwa kabini kweBhabheli, kuba iBhabheli iwile, iwile. Ummangaliso wesibini yayikuku “phindwa kabini” kobungakanani bemana ngomhla wesithandathu. Ummangaliso wesithathu yayikukulondolozwa kwesonka seSabatha yosuku lwesixhenxe.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Njengomfuziselo weengelosi ezintathu, imana yingelosi yokuqala, yaye ngoko ke imele ukuqulatha ibali liphela, elathi kwiSityhilelo seshumi elinesine laba libali leengelosi zontathu. Ingelosi yokuqala yifraktali yemiyalezo yeengelosi zontathu zonke. Ifraktali yimilo yejiyometri entsonkothileyo enokwahlulwa ibe ngamacandelo, ngalinye kuwo liyikopi encitshisiweyo yobukhulu bayo yonke iyonke. Le mpawu ibizwa ngokuba kukufana-ngokwakho. Iifraktali zihlala zineenkcukacha ezintsonkothileyo nokuba usondeza kangakanani na. Iifraktali zifumaneka kwimathematika, kwibhayoloji, kwifiziksi, kwijiyoloji, kwikhemistri, kwiastronomi, kubunjineli nakwezinye ezininzi iinkalo zokuqonda.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

“Ulwakhiwo olunamanyathelo amathathu” lwezithunywa zezulu ezithathu kwiSityhilelo isahluko seshumi elinesine lumelwe kwisigidimi sesithunywa sezulu sokuqala, ngaloo ndlela lusenza isithunywa sokuqala sibe “yifraktali” yezithunywa zezulu ezithathu. Izahluko ezintathu zokuqala zencwadi kaDaniyeli zimele izigidimi zesithunywa sokuqala, sesibini, nesesithathu ngokulandelelana kwazo, yaye uDaniyeli isahluko sokuqala uqulethe kwa olo “lwakhiwo olunamanyathelo amathathu” lumelwe kwezo zahluko zithathu, kwananjengoko kunjalo kwizithunywa zezulu ezithathu ngokunxulumene nesithunywa sokuqala.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Ummangaliso ophindwe kathathu wemana wawumele ukuba utyiwe, yaye uDaniyeli isahluko sokuqala sithetha ngokutya. UDaniyeli waluphumelela uvavanyo lokutya ngokukhetha imifuno endaweni yokutya kwaseBhabhiloni. Waza ke wavavanywa ngokwembonakalo yakhe, yaye inkangeleko yakhe yavelisa ukwahlukana phakathi kobuso bakhe nobuso babo babedla ukutya kwaseBhabhiloni. Isigidimi sengelosi yesibini sisibizo sokwahlukana neBhabhiloni ngexesha lembali yokwahlukana apho kuveliswa iindidi ezimbini zize ke zibonakaliswe. Olo vavanyo lwesibini lukaDaniyeli lwakhokelela kuvavanyo lwesithathu lukaNebhukadenetsare, olwaluluvavanyo lwesithathu kwisahluko sokuqala lwaza lwafana ngokomfuziselo novavanyo lomfanekiso wegolide wesahluko sesithathu, athe uDade White waluchaza ngokuphindaphindiweyo njengomthetho weCawa, olusisigidimi sengwekazi yesithathu. UDaniyeli isahluko sokuqala yi-fractal yezahluko ezintathu zokuqala zikaDaniyeli, yaye ezo zahluko zintathu zimele iingelosi ezintathu zeSityhilelo seshumi elinesine, apho ingelosi yokuqala nesahluko sokuqala sikaDaniyeli zombini ziyi-fractal yazo zontathu iingelosi nazo zontathu izahluko.

“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

“Veki nganye ebudeni bokuhlala kwabo ixesha elide entlango amaSirayeli angqina ummangaliso ophindwe kathathu, owawumiselwe ukubethelela ezingqondweni zawo ubungcwele beSabatha: umyinge ophindwe kabini wemana wawusihla ngomhla wesithandathu, akukho nanye ngomhla wesixhenxe, yaye isabelo esasifunelwa iSabatha sasigcinwa sisemnandi sicocekile, kanti ukuba nayiphi na yayigcinwa ide ifikelele nakuliphi na elinye ixesha yayisiba yengasafanelanga kusetyenziswa.

“In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

“Kwiimeko ezinxulumene nokunikwa kwemana, sinobungqina obuqinisekileyo bokuba iSabatha ayimiswanga, njengoko abaninzi besitsho, ngexesha umthetho wanikelwa eSinayi. Phambi kokuba amaSirayeli afike eSinayi ayesazi ukuba iSabatha ibabophelela. Ngokunyanzelwa ukuba baqokelele qho ngoLwesihlanu isabelo esiphindwe kabini semana ukulungiselela iSabatha, xa kwakungayi kuwa nto, ubungcwele bomhla wokuphumla babusoloko bugxininiswa kubo. Kwaye xa abanye abantu baphuma ngeSabatha ukuya kuqokelela imana, iNkosi yabuza yathi, ‘Kuya kuthi kude kube nini na ningavumi ukugcina imithetho Yam nemiyalelo Yam?’” Patriarchs and Prophets, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Ukuqokelela nokudla imana kufanekisela uYohane, kwisahluko seshumi seSityhilelo, ethabatha (eqokelela) incwadana encinane esandleni sengelosi aze emva koko ayidle.

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. Revelation 10:9.

Ndaza ndaya kwingelosi, ndathi kuyo, Ndinike incwadana leyo. Yaza yathi kum, Yithabathe, uyidle iphele; yaye iya kusenza isisu sakho sibe krakra, kodwa emlonyeni wakho iya kuba mnandi njengobusi. IsiTyhilelo 10:9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

UYohane kwafuneka kuqala aye kwingelosi aze acele, waza emva koko kwafuneka “athabathe” incwadi encinane, aze ke emva koko “ayidle.” Ngokuhamba kwakhe aye kwingelosi aze acele, uYohane umele amanyathelo amathathu engelosi yokuqala, kulandele inyathelo lesibini lokuthabatha nelesithathu lokudla. Ukuqokelela nokanye ukudla, lolokuqala kwiimvavanyo ezintathu zemana, kodwa kuqulethe ifraktali yazo zontathu iimvavanyo zemana. Ukuqokelela nokudla imana kubonakalisa uYeremiya.

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. Jeremiah 15:16.

Amazwi akho afunyanwa, ndaza ndawadla; nelizwi lakho laba luvuyo nokuchulumacha kwentliziyo yam; ngokuba ndibizwa ngegama lakho, Yehova, Thixo wemikhosi. Yeremiya 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

“Amazwi” akhe afunyanwa nguYeremiya ekhangela aze emva koko acele incwadi encinane. Ilizwi lakhe lafunyanwa xa imana yayiqokelelwa. Ukuqokelela nokutya imana kufanekisa uHezekile owadla incwadi awayeyinikwe, yaye ngokwenza oko kubonisa ukuba ukwala ukuyidla incwadi kwakukukufana nendlu enemvukelo.

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.

Kodwa ke wena, nyana womntu, yiva oko ndikuthethayo kuwe; musa ukuba nemvukelo njengaloo ndlu inemvukelo; vula umlomo wakho, udle oko ndikunika kona. Ndathi ke ndakukhangela, nanko kusolulwa isandla kum; yaye, khangela, kwakukho umsongo wencwadi kuso; wawandlalela phambi kwam; wawubhaliwe ngaphakathi nangaphandle; yaye kwakubhalwe kuwo izililo, nokuzila, neshwangusha. Wabuya wathi kum, Nyana womntu, yidla oko ukufumanayo; yidla lo msongo, uhambe uye kuthetha kuyo indlu kaSirayeli.

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.

Ndaza ndawuvula umlomo wam, wandityisa loo msongo. Wathi kum, Nyana womntu, yondla isisu sakho, uzalise amathumbu akho ngalo msongo ndikunika wona. Ndandula ukuwudla; waba semlonyeni wam unjengobusi ngobumnandi. Hezekile 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Ukuba uHezekile wayenokwala ukuyidla incwadi encinane, wayeza kuba phakathi kwendlu enemvukelo, yaye “umsongo” wale “ncwadi” awayemelwe kukuyidla wabonakaliswa njengone “zikhalo, nesijwili, neshwangusha,” nto leyo emele umyalezo ophindwe kathathu wemihla yokugqibela. Umyalezo ophindwe kathathu wemihla yokugqibela yile miyalezo yeengelosi ezintathu yeSityhilelo seshumi elinesine, yaye umongo apho uHezekile azisa khona loo miyalezo mithathu ngumongo wobuSilamsi neshwangusha lesithathu. Le miyalezo mithathu ine-alpha ne-omega, yaye owesithathu “lishwangusha,” umqondiso oyintloko wobuSilamsi; ngoko ke i-alpha imele ukuvumelana ne-omega, ngenxa yoko “izikhalo” zimela izikhalo ezaqala ngomhla we-9/11 ngokufika kwexilongo lesixhenxe neshwangusha lesithathu, ezaye zaqhubeka zisanda ngokuthe ngcembe zaya kutsho kwizibetho ezisixhenxe zokugqibela. Ngexesha “lenyikima” yomthetho weCawa yeSityhilelo seshumi elinanye, ishwangusha lesithathu liza ngokukhawuleza, yaye ukuphefumlelwa kusazisa ukuba ummiselo ongendawo kaIsaya ishumi ngulo mthetho weCawa. Le ndinyana iqala ngokuthi “ishwangusha” phezu kwabo benza imimiselo engekho bulungiseni.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Ukutya imana kwakuluvavanyo lokuqala kwezithathu, olwesibini lwalukukuthi “kubekho ukuphindwa kabini” ngomhla wolungiselelo. Kanti babelungiselela ntoni na? Babelungiselela uvavanyo lweSabatha, olusisigidimi sengelosi yesithathu.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Lo mmangaliso uphindwe kathathu wawukwangowokuqala, okanye uvavanyo lwe-alpha, kwiimvavanyo ezilishumi. UThixo wanika imana kwinyathelo lokuqala, wandula ke wanika isabelo “esiphindiweyo” kwinyathelo lesibini, kodwa akazange anike nto kwelesithathu. Uvavanyo lwesithathu lwahlukile kwezi zimbini zokuqala, kuba lona lolovavanyo olubonakalisa inyaniso. Ezo mvavanyo zintathu zimele i-alpha yenkqubo yovavanyo enamanyathelo alishumi ekhokelela kwiKadeshe yokuqala.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Ukuba uphanda kwizifundiswa ngezakwalizwi ezahlukeneyo, uya kufumana uluhlu oluninzi lweemvavanyo ezilishumi ezifikelela esiphelweni sazo eKadeshe yokuqala. Phantse zonke ziquka uLwandle oluBomvu njengenye yeemvavanyo ezilishumi, kanti ezinye ziquka iimpawu zembali ezingaphambi koLwandle oluBomvu ngexesha lezibetho. Zonke ziphosakele.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Uvavanyo lokuqala yimana. UPawulos uchaza ukuba ukuwela uLwandle oluBomvu kwakulubhaptizo.

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

Ngaphezu koko, bazalwana, andifuni ukuba ningabi nakwazi, ukuba oobawo bethu bonke babengaphantsi kwelifu, bonke badlula elwandle; yaye bonke babhaptizelwa kuMoses efini naselwandle. 1 Korinte 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

UMoses ungumfuziselo kaYesu, yaye ubhaptizo lukaYesu lubonakalisa inkqubo yokuvavanywa, enobume obuphindwe kathathu, eqala ngovavanyo lokukhanuka kokutya yaye ilugxininisa. Umnqamlezo wafuziselwa yiPasika eYiputa. Xa baphumayo beza kwelinye icala loLwandle oluBomvu, uKristu wavuswa njengomnikelo weziqhamo zokuqala. Xa Waphuma engcwabeni lamanzi ngezandla zikaYohane umBhaptizi, uKristu (umnikelo weziqhamo zokuqala) waqalisa inkqubo yokuvavanywa yeentsuku ezingamashumi amane. Emva kokuba Wayevusiwe njengoko kwafuziselwa lubhaptizo lwaKhe, kwakukho iintsuku ezingamashumi amane uKristu awayenxulumana ngazo nabafundi ubuso ngobuso. Inkqubo yokuvavanywa iqala emva kokuwela uLwandle oluBomvu, kanye njengokuba uKristu waqhutywa nguMoya ukuya entlango kwakamsinya nje akuba ephumile emanzini.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Uvavanyo lokuqala lukaKristu lwalungolwenkanuko yokutya, kuba iSonka saseZulwini saqalisa umsebenzi waSo othanjisiweyo kanye apho uAdam waye we khona. Uvavanyo lokuqala emva koLwandle oluBomvu lolo lovavanyo oluphindwe kathathu lwemana, olumisela kwangaphambili uvavanyo oluphindwe kathathu phezu kweSonka saseZulwini. Ukuvavanywa kukaKristu kwaqala emva kokuba ephumile emanzini, ngoko ke novavanyo olulishumi kufuneka nalo luqale “emva” kokuba bephumile emanzini. UKristu ke ngoko wajamelana novavanyo oluphindwe kathathu, olubekwe ngaphakathi kumxholo wenkanuko yokutya, njengoko kwakumelwe kwangaphambili luvavanyo oluphindwe kathathu lwemana olwaqala emva kokuba uMoya wayeqhube uSirayeli wamandulo ephuma eYiputa wangena entlango.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Ezinye izintlu ezicingela malunga nokuba zeziphi iimvukelo ezimelwe zizilingo ezilishumi ezifikelela encotsheni eKadeshe zichonga imvukelo yethole legolide lika-Aron njengenye yezo zilingo zilishumi, kodwa ziphosakele.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Ukucaphukisa kwethole legolide kumela iimvavanyo ezimbini. Le yinxalenye ebalulekileyo yomfuziselo wethole legolide. Unqulo-zithixo olwabonakalayo xa abantu babecinga ukuba uThixo akayi kubona, lwalandelwa kukubuya kukaMoses. Emva koko abantu benza ukhetho lokuhlala bengabanquli-zithixo phambi kukaThixo ngokupheleleyo, njengoko emelwe nguMoses.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

Kuvukelo olwandayo oluphindwe kabini, sibona ukwahlulwa ngokwesiprofeto phakathi kwezizwe, xa isizwe sakwaLevi sanikelwa ngokukodwa emsebenzini wengcwele, kuba kude kube yiloo mvukelo, umsebenzi wengcwele wawumele wenziwe ngamazibulo esizwe ngasinye. Oko kwakungasayi kuba njalo kwakhona. Ngoku isizwe esithembekileyo sakwaLevi sasiza kugcina itempile. “Ukwahlulwa” okanye ukwahlukaniswa kube ‘kubini’ yinxalenye yophawu lwesiprofeto lwethole legolide.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Uvukelo luka-Aron lwalufanekisela uvukelo lukaYerobhowam, ukumkani wokuqala wobukumkani basemntla bakwaSirayeli. UYerobhowam “uyaziphinda” iinkomo zegolide, ebeka enye eBheteli nenye eDan. UAron noYerobhowam bamele iimbali ezihambelanayo, eziyimbali yokusekwa komfanekiso werhamncwa. Imbali yomfanekiso werhamncwa izalisekiswa ngamaxesha amabini, ahlulwe ngumthetho weCawa eUnited States. Umfanekiso werhamncwa ungumqondiso wokudityaniswa kwebandla norhulumente, okusekwa kuqala eUnited States, emva koko ehlabathini.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Kusoloko kukho ukwahlukana okunxulumene nemifuziselo yomfanekiso werhamncwa. NgoAron kwakukukwahlulwa kwamaLevi, ngoYerobhoham kwakukukwahlulwa kwezizwe ezilishumi elinesibini zibe zizizwe ezibini zasemzantsi nezilishumi zasemntla.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Umfuziselo wolo lwalamano lwebandla norhulumente ubizwa nguYohane encwadini yeSityhilelo ngokuba “ngumfanekiso werhamncwa.” Amathole egolide ka-Aron nawakaYerobhowam ayeyimifanekiso yerhamncwa, yaye irhamncwa awayengumfanekiso walo yiBhabheli, kuba ubukumkani bokuqala besiprofeto seBhayibhile bumelwe yintloko “yegolide” kuDaniyeli isahluko sesibini. Umfanekiso werhamncwa umele izilingo ezibini, kuba uvavanyo luqala ukuziswa phezu kwerhamncwa lasemhlabeni—iUnited States, wandule ke kwiSityhilelo isahluko seshumi elinesithathu iUnited States inyanzelise ihlabathi ukuba limisele umfanekiso werhamncwa. Uvavanyo lokuqala yi-USA, lube ke olwesibini lusehlabathini.

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

“Njengoko iMelika, ilizwe lenkululeko yonqulo, iya kumanyana noBupopu ekunyanzeliseni isazela nasekuxinzeni abantu ukuba banike imbeko kwisabatha sobuxoki, abantu bawo onke amazwe ehlabathi liphela baya kukhokelwa ukuba balandele umzekelo wayo.” Testimonies, volume 6, 18.

“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

“Izizwe zasemzini ziya kulandela umzekelo wase-United States. Nangona yona ikhokela ekuqaleni, kanti kwa olo didi lwengxaki luya kubafikela abantu bethu kuzo zonke iindawo zehlabathi.” Testimonies, volume 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Uqhankqalazo lwethole legolide luphindwe kabini, yaye luphawula izilingo ezibini kwezilithoba zokuqala ezikhokelela kweseshumi nesilingo sokugqibela eKadeshe yokuqala. Xa uvukelo lukaAron nolukaYerobhoham luziswa kunye “umgca phezu komgca,” kufunyanwa uAron, umbingeleli omkhulu omele ibandla, noYerobhoham, ukumkani wakwaSirayeli, omele urhulumente. Le migca mibini kunye iluphawu lwendibaniselwano yebandla norhulumente. Izibingelelo ezibini zikaYerobhoham zamiswa eBheteli, (okuthetha ibandla) naseDan, (okuthetha umgwebo) yaye kunye zimele indibaniselwano yebandla norhulumente. Ezi ngongoma zisendaweni yazo, siya kuqalisa ukuchonga izilingo ezilishumi.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

Iimvavanyo ezilishumi zimiswe ngaphakathi komxholo wokuphumla kweSabatha (Hebhere 3–4). Ziqala ngomqondiso omangalisayo ophindwe kathathu wemana nesifundo sayo malunga neSabatha, zize ziphelele kumvavanyo weshumi, iKadeshe yokuqala. Loo Kadeshe yokuqala “yingumhla wokucaphukisa eziBhalweni,” yaye uPawulos ubeka uvukelo lokugqibela ngaphakathi komxholo womvavanyo weSabatha. Uvavanyo lwe-alpha lwaluyiSabatha, njengoko lwalufanekisiwe yimana, yaye uvavanyo lweshumi nolwe-omega eKadeshe yokuqala nalo lwalukukuphumla kweSabatha. U-Alpha no-Omega usoloko emela ukuphela kunye nesiqalo.

Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

Ngoko ke (njengoko uMoya oyiNgcwele esitsho ukuthi, Namhla, ukuba nithe naliva ilizwi lakhe, musani ukwenza lukhuni iintliziyo zenu, njengasekuxhokonxweni, ngemini yokuhendwa entlango; apho ooyihlo bandihendayo, bandivavanya, bazibona izenzo zam iminyaka emashumi mane. Ngako oko ndacatshukiswa sisizukulwana eso, ndaza ndathi, Bahlala bephambuka ngentliziyo yabo; bona ke abazazanga iindlela zam. Ngenxa yoko ndafunga ngomsindo wam, ndisithi, Abasayi kungena ekuphumleni kwam.)

Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

Lumkani, bazalwana, hleze kubekho nakowuphi na kuni intliziyo embi yokungakholwa, ekumkani kukaThixo ophilayo. Ke nina khuthazanani imihla ngemihla, kusathiwa kuseNamhlanje; hleze nabani na kuni abe lukhuni ngenxa yenkohliso yesono. Kuba senziwe amahlulelane noKristu, xa sithe saqinisa kude kuse ekupheleni ukuqala kokukholosa kwethu;

While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

Ngoxa kusathiwa, Namhlanje, ukuba nithe naliva ilizwi lakhe, musani ukuzenza lukhuni iintliziyo zenu, njengakokwexhokonxa. Kuba abathile, bakuliva, bamxhokonxa; kanti ke asingabo bonke abo baphuma eYiputa ngoMoses. Ke wayecatshukiswa ngoobani iminyaka emashumi mane? Akubanga ngabo bonayo, izidumbu zabo zawela entlango na? Wabafungela bani na ukuba abayi kungena ekuphumleni kwakhe, ukuba akungabo abangakholwanga? Ngoko siyabona ukuba babengenako ukungena ngenxa yokungakholwa.

Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

Masoyike ke ngoko, hleze, ekubeni sisasele nesithembiso sokungena ekuphumleni kwakhe, kubonakale ukuba kukho nabani na kuni osilelayo ukufikelela kuko. Kuba iindaba ezilungileyo zashunyayelwa kuthi, kwanjengoko zazishunyayelwe nakubo; kodwa ilizwi elashunyayelwayo alibancedanga nto, lingadityaniswanga nokholo kwabo balivayo.

For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

Kuba thina bakholiweyo siyangena ekuphumleni, njengoko watshoyo ukuthi, Njengoko ndafungayo ngomsindo wam, abayi kungena ekuphumleni kwam; nangona imisebenzi yayigqityiwe kwasekwasekweni kwehlabathi. Kuba wathetha endaweni ethile ngomhla wesixhenxe ngolu hlobo, Waza uThixo waphumla ngomhla wesixhenxe kuyo yonke imisebenzi yakhe. Kwaye kule ndawo kwakhona, Abayi kungena ekuphumleni kwam.

Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

Ngoko ke, ekubeni kusekho ukuba abathile bangene kuwo, ke abo kwashunyayelwa kubo kuqala abangangenanga ngenxa yokungakholwa kwabo: uphinda amisele umhla othile, esithi ngoDavide, Namhla, emva kwexesha elide kangaka; njengoko kusithiwe, Namhla, ukuba nithe naliva ilizwi lakhe, musani ukuzenza lukhuni iintliziyo zenu.

For if Jesus had given them rest, then would he not afterward have spoken of another day.

Kuba ke ngoko uYesu wayebanike ukuphumla, ngoko ngendingazanga athethe emva koko ngolunye usuku.

There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

Ngoko ke kusasele ukuphumla kwabantu bakaThixo. Kuba lowo ungene ekuphumleni kwakhe, naye uyekile kwimisebenzi yakhe, njengokuba noThixo wayeka kweyakhe. Masibulaleke ngoko ukungena kolo kuphumla, hleze kubekho namnye owela ngokomzekelo omnye wokungakholwa. Hebhere 3:8–4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

Ngomhla “wokucaphukisa” isigidimi sikaYoshuwa noKalebhi salahlwa. Esi siqendu sisekelwe kudidi lwabantu abangayi kungena, ngenxa yokungakholwa kwisigidimi abasivileyo. Isigidimi simelwe “kukuphumla.”

“Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

“Abo bangathandiyo ukunika iNkosi inkonzo ethembekileyo, enyanisekileyo, enothando abayi kufumana kuphumla kokomoya kobu bomi, kwanobobomi obuzayo. ‘Ngoko ke kusasele ukuphumla kubantu bakaThixo.... Masikhuthale ke ngoko ukungena kolo phumlo, hleze kubekho mntu usilelayo ngokulandela loo mzekelo mnye wokungakholwa.’ Ulo phumlo kuthethwa ngalo apha luphumu lo lobabalo, olufumaneka ngokulandela umyalelo. ‘Sebenzani ngenkuthalo.’” Pacific Union Recorder, November 7, 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“Ukuphumla” ngumyalezo omelwe ngumyalezo kaYoshuwa noKalebhi. UPawulos usebenzisa iinyaniso ezinxulumene neSabatha yosuku lwesixhenxe njengomfuziselo womyalezo “wokuphumla” owaliwayo ngabo babemiselwe ukuba bafe entlango.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Intetho ethi, “Namhla, ukuba nithe naliva ilizwi lakhe,” iyafana nogxininiso lwencwadi yeSityhilelo olubhekiswe kuye nabani na olivayo ilizwi loMoya, okuthetha ukuva isigidimi soMoya, esisiso isigidimi semvula yamva, esisiso isigidimi “sokuphumla.” EKadeshe elo lizwi lavakala, baza abavukeli bakhetha inkokeli entsha ukuze babuyele eYiputa. Imbali yale ngcikivo kuthethwa ngayo kwiNdumiso 95 nakuPawulos kumaHebhere. Le mbali ichaza ukusilela kukaSirayeli wamandulo kuvavanyo lwabo lweshumi. Uvavanyo lwe-alpha kwezi zivavanyo zilishumi lwaqalisa ngomangaliso ophindwe kathathu wemana emela izigidimi zeengelosi ezintathu, uMthetho kaThixo, ukuphumla kweSabatha, iSonka saseZulwini, ukuthobela nomgwebo—kwaye olokugqibela kwezi zivavanyo zilishumi lwaluluvavanyo “lokuphumla.” “Ukuphumla” kobabalo, njengoko uDade White esitsho, kungumqondiso wemvula yamva. IKadeshe ngumqondiso wovavanyo lokuba umntu ayamkele okanye ayikhabe na isigidimi semvula yamva esivezwa “umgca phezu komgca.”

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

Umgca phezu komgca, “ukuphumla” kukuthululwa koMoya oyiNgcwele okubonakaliswa njengemvula yasemva. “Ukuphumla” kukwayiSabatha yosuku lwesixhenxe, elolona phawu kanye olubekwa phezu kwabathembekileyo ngexesha lemvula yasemva. “Ukuphumla” likwabulungisa obumele amandla anikwayo kwikhulu elinamashumi amane anesine amawaka xa izono zabo zicinywa ngonaphakade. Obo bulungisa abungawo wodwa amandla anikwayo amele ukungcwaliswa, kodwa bukwabulungisa obuzisa ukugwetyelwa xa igazi likaKristu lisetyenziswa ukususa izono zomphefumlo oguqukileyo. “Ukuphumla” kobulungisa ngumyalezo wobulungisa bukaKristu, ubulungisa obuzisa ubulungisa (amandla) okuphila ngaphandle kokonayo, kunye nobulungisa obuguqula iLawodike abe nguFiladelfiya. Xa sele eguqulwe lubulungisa lokugwetyelwa, owayesakuba yiLawodike, enjengoFiladelfiya, ngamandla obulungisa, uhamba phezu kwendlela engcwalisiweyo ekhokelela ekuzukisweni. “Ukuphumla” ngumyalezo wengelosi yesithathu, njengoko kumelwe “njengokugwetyelwa ngokholo ngenyaniso.” Kuba kunjalo, iKadeshe yalatha ku-1888.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

IKadeshe yokuqala ichaza umyalezo “wokuphumla” ongumyalezo “weendaba ezilungileyo.” Iindaba ezilungileyo ezingunaphakade ‘zingumsebenzi kaKristu wokungenisa inkqubo yovavanyo olunamanyathelo amathathu, oluthi luphuhlise luze emva koko lubonakalise iindidi ezimbini zabakhonzi.’ Umyalezo weendaba ezilungileyo ezingunaphakade “wokuphumla” eKadeshe yokuqala umele umyalezo ophindwe kathathu weendaba ezilungileyo ezingunaphakade, olawulwa ngumsebenzi ophindwe kathathu woMoya oyiNgcwele ogwebayo ngesono, ngobulungisa nangomgwebo. Loo manyathelo mathathu ngawona kanye manyathelo mathathu afanayo ovavanyo kuvavanyo lwemana!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Izilingo ezilishumi ziqala ngenkqubo yokuvavanywa emithathu, egxininisa uMthetho kaThixo, iSabatha, noxanduva loluntu lokutya nokugaya isigidimi sikaThixo. Esokuqala kwezi zilingo zilishumi sasinemiba emithathu, njengoko kwakunjalo nangeseshumi. Isilingo sokuqala sisebenzisa imana njengophawu lweSonka saseZulwini, siphakamisa iSabatha yosuku lwesixhenxe. Isilingo sokugqibela sisebenzisa “ukuphumla” njengophawu lwenkqubo yokugqibela yokuvavanywa yemvula yasemva, efikelela encotsheni emthethweni weCawa, apho abo bamele iSonka saseZulwini baphakanyiswa njengomqondiso weSabatha.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Ukuqala kwezilingo ezilishumi, njengokuphela kwezilingo ezilishumi, kugxininisa iSabatha, kunye nomyalezo weendaba ezilungileyo onxulumene neSabatha, onguloo myalezo weendaba ezilungileyo ezingunaphakade wengelosi yesithathu. IKadeshi yokuqala yi-omega yezilingo ezilishumi, ngoko ke i-alpha yezilingo ezilishumi imele ukuba ibe neempawu ezifanayo. IKadeshi yamela u-1863, xa iNkosi yayinqwenela ukuwugqiba umsebenzi Wayo nokubasa abantu Bayo ekhaya, kodwa ukungena kwiLizwe leDinga kwalibaziseka.

“By reading the following scriptures we shall see how God regarded ancient Israel:

“Ngokufunda ezi zibhalo zilandelayo siya kubona indlela uThixo awayeyijonga ngayo iSirayeli yamandulo:

“‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

“‘Kuba uYehova uzinyulele uYakobi ukuba abe ngowakhe, noSirayeli ukuba abe bubutyebi bakhe obukhethekileyo.’ INdumiso 135:4.

“‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

“‘Kuba wena ungabantu abangcwele kuYehova uThixo wakho, noYehova ekunyulile ukuba ube ngabantu abakhethekileyo kuye, ngaphezu kweentlanga zonke eziphezu komhlaba.’ Duteronomi 14:2.

“‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

“‘Kuba wena ungabantu abangcwele kuYehova uThixo wakho: uYehova uThixo wakho ukunyulile ukuba ube ngabantu ababalulekileyo kuye ngokukhethekileyo, ngaphezu kwazo zonke izizwe eziphezu kobuso bomhlaba. UYehova akazange anithande, kananjalo anganikhetha, ngokuba nanibaninzi ngaphezu kwaso nasiphi na isizwe; kuba nibe ngabona bambalwa kuzo zonke izizwe.’ Duteronomi 7:6, 7.

“‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

“‘Kuba kuya kwaziwa ngantoni na apha, ukuba mna nabantu Bakho sifumene ubabalo emehlweni Akho? Akunjalo na ngokuba Uhamba nathi? Siya kwahlulwa ngolo hlobo mna nabantu Bakho kubo bonke abantu abasebusweni behlabathi.’ Eksodus 33:16.

“How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

“Kukaninzi kangakanani na ukuphinda-phinda kokuvukela kukaSirayeli wamandulo, yaye kukangaphi na behlelwa yimigwebo, amawaka ebulawa, ngenxa yokuba bengavumanga ukuva imiyalelo kaThixo owayebabizile! USirayeli kaThixo kule mihla yokugqibela usengozini engapheliyo yokuxubana nehlabathi nokulahlekelwa yiyo yonke imiqondiso yokuba ngabantu abanyuliweyo bakaThixo. Funda kwakhona kuTito 2:13–15. Apha siziswa kwiintsuku zokugqibela, xa uThixo ezihlambululela abantu abakhethekileyo. Siya kumcaphukisa na njengoko wenza uSirayeli wamandulo? Siya kuzizisela na ingqumbo Yakhe phezu kwethu ngokumka kuye, sixubane nehlabathi, size silandele izinyanyekayo zeentlanga ezisingqongileyo?” Testimonies, umqulu 1, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

USister White uyabuza, “Siza kumcaphukisa na Yena njengoko kwenjenjalo uSirayeli wakudala?” Siyamcaphukisa ngokuzixuba nehlabathi, elimelwe yiYiputa, kanye indawo abavukeli baseKadeshe abafuna kuyo inkokeli yokubabuyisela kuyo. Ngo-1863 umnqweno wokubuyela eYiputa nokukhethwa kwenkokeli entsha kumelwe luphefumlelo njengokunqwenela ukunxulunyaniswa nehlabathi.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Isiqendu esisicingayo ngoku sandulelwa yinkcazo kaDade White yokuba uSirayeli wamandulo akazange angene ekuphumleni. Kumxholo wokuvukela kwabo okuqhubekayo, wabeka iindinyana ezichaza indlela uThixo awayenqwenela ukunxulumana ngayo nomtshakazi waKhe, kodwa umtshakazi waKhe wala. Esi siqendu silandelayo sikhokelela koko sisandul’ ukukufunda.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

Kwisicatshulwa asibhalayo, uthi, “UThixo wayefuna ukuba abantu baKhe bathembele kuYe yedwa. Wayengafuni ukuba bafumane uncedo kwabo babengamkhonzi.” Ngowe-1863, ubuAdventism bamaMillerite baseLawodike benza umanyano norhulumente waseUnited States ukunceda kwimizamo yabo yokuthintela ukuba abafana babo abaselula bangabizelwa emkhosini kwimfazwe eyayiyeyona ibulala kakhulu embalini yaseMerika.

“We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

“Apha sifunda izilumkiso awazinika uThixo uSirayeli wamandulo. Yayingengomnqweno wakhe olungileyo ukuba babhadule ixesha elide kangako entlango; wayeza kubazisa kwaoko eLizweni leSithembiso ukuba babenikezele baza bakuvuyela ukukhokelwa nguye; kodwa ngenxa yokuba babemcaphukisa kaninzi entlango, wafunga ngomsindo wakhe ukuba abasayi kungena ekuphumleni kwakhe, ngaphandle kwabini abamlandela ngokupheleleyo. UThixo wayefuna ukuba abantu bakhe bathembele kuye yedwa. Wayengafuni ukuba bamkele uncedo kwabo babengamkhonzi.”

“Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

“Nceda ufunde uEzra 4:1–5: ‘Ke kaloku, bakuva iintshaba zakwaYuda nezakwaBhenjamin ukuba abantwana bokuthinjwa babesakha itempile kaYehova uThixo kaSirayeli, beza kuZerubhabheli nakwiintloko zezindlu zooyise, bathi kubo, Masakhe kunye nani; kuba sifuna uThixo wenu, njengani; yaye sinikela imibingelelo kuYe kususela emihleni ka-Esare-hadon ukumkani waseAsiriya, owasinyusayo wasisa apha. Ke kaloku uZerubhabheli, noYeshuwa, nabanye bonke abaziintloko zezindlu zooyise bakwaSirayeli, bathi kubo, Aninanto yakwenza nathi ekwakheni indlu kaThixo wethu; kodwa thina sodwa siya kuyakhela uYehova uThixo kaSirayeli, njengoko ukumkani uKoreshi, ukumkani wasePersi, asiyalele ngako. Ngoko abantu belizwe bazityhafisa izandla zabantu bakwaYuda, babaphazamisa ekwakheni, baqesha namacebisi ukuba amise icala nxamnye nabo, ukuze ayibhudise injongo yabo.’”

“Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

“Ezra 8:21–23: ‘Ndaza ke ndavakalisa ukuzila ukudla apho, ngasemlanjeni iAhava, ukuze sizithobe phambi koThixo wethu, sifune kuye indlela ethe tye ngenxa yethu, nangenxa yabantwana bethu, nangenxa yayo yonke impahla yethu. Kuba ndandinentloni ukucela kukumkani umkhosi wamajoni nabakhweli bamahashe ukuba basincede nxamnye notshaba endleleni; ngokuba sasisithethile kukumkani, sisithi, Isandla sikaThixo wethu siphezu kwabo bonke abamfunayo, sibenzela okulungileyo; kodwa amandla akhe nomsindo wakhe achasene nabo bonke abamshiyayo. Saaza ke sazila ukudla, sambongoza uThixo wethu ngenxa yoko; wasiva isibongozo sethu.’”

“The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

“Umprofeti kwanezi zinyanya abazange babagqale abantu belo lizwe njengabanquli boThixo oyinyaniso; yaye nangona aba babezibanga bengabahlobo, benqwenela ukubanceda, abazange babe nobuganga bokudibana nabo nakweyiphi na into ephathelele unqulo lwaKhe. Xa babesenyuka besiya eYerusalem ukwakha itempile kaThixo nokubuyisela unqulo lwaKhe, abazange bacele uncedo kukumkani ukuze abancedise endleleni, kodwa ngokuzila ukutya nangomthandazo bafuna uncedo eNkosini. Bakholwa ukuba uThixo uya kubakhusela aze abenze baphumelele abakhonzi baKhe kwiinzame zabo zokumkhonza. UMdali wezinto zonke akaludingi uncedo lweentshaba zaKhe ukuze amise unqulo lwaKhe. Akaceli mbingelelo yobungendawo, yaye akayamkeli iminikelo yabo banabanye oothixo phambi kweNkosi.”

“We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

“Sisoloko sisiva intetho ethi: ‘Ningabantu abakhethekileyo kakhulu.’ Njengabantu, singenza naluphi na idini ukuze sisindise imiphefumlo, okanye siyikhokelele enyanisweni. Kodwa ukumanyana nabo, ukuthanda izinto abazithandayo, nokuba nobuhlobo nehlabathi, asikhe sibe nobuganga bokukwenza oko, kuba ngoko besiya kuba sisebuthini noThixo.” Testimonies, umqulu 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

USister White uthi, enxulumene nengcaciso yakhe ngemvukelo yaseKadeshi, “UMdali wezinto zonke akaludingi uncedo lweentshaba zaKhe ukuze amisele unqulo lwaKhe. Akaceli mbingelelo yobungendawo, yaye akazamkeli izipho zabo banabanye oothixo phambi kweNkosi.” Ngowe-1863, intshukumo yeMillerite Adventism yaseLawodike yaba yicawa yaza yenza umanyano namandla awayeya kunyanzelisa unqulo lweCawa ngolweSonto phezu kwesizwe, aze emva koko phezu kwehlabathi.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

Kwinqaku elilandelayo, siya kuqhubeka nokuqwalasela kwethu imigca yesiprofeto enegalelo ku-1863, elo lilitye lokugqibela lexesha lesiprofeto elisusela ku-1844 lisiya ku-1863.

The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

Into eselekho, yinto eya kubakho; nento eyenziwayo, yiyo eya kwenziwa; akukho nto intsha phantsi kwelanga. Ikho na into ekunokuthiwa ngayo, Khangela, le intsha? Sele yabakho kudala, emihleni eyayikho ngaphambi kwethu. Ndiyazi ukuba, nantoni na ayenzayo uThixo, iya kuhlala ngonaphakade; akukho nto inokongezwa kuyo, kungekho nento inokususwa kuyo; yaye uThixo uyenza loo nto, ukuze abantu bamoyike phambi kwakhe. Oko kuye kwabakho kukho ngoku; noko kuya kubakho sekukhe kwabakho; yaye uThixo ubiza into edlulileyo. INtshumayeli 1:9, 10; 3:14, 15.