The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Izizukulwana ezine zikaYoweli zimele intshabalalo eqhubekayo yesidiliya sikaThixo ukususela ngowe-1863 kude kuse kufike umthetho weCawa. Inani lesine likwafuzisela iimpawu ezine zesimilo sikaKristu. Iikherubhi ezingcwelweni zinembonakalo yobuso obune, yaye ezo mbonakalo zihambelana nolwahlulo oluphindwe kane lukaSirayeli wamandulo njengoko wayemise iinkampu zakhe ejikeleze ingcwele. Zikwamele neevangeli ezine.

As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

Ngokuphathelele ukufana kobuso bazo, zona ezine zazinobuso bomntu, nobuso bengonyama, ngasekunene; zona ezine zazinobuso benkomo ngasekhohlo; zona ezine zazinobuso bokhozi kananjalo. Hezekile 1:10.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

Kwaye isidalwa sokuqala sasifana nengonyama, nesesibini isidalwa sasifana nethole, nesesithathu isidalwa sasinobuso obunjengobomntu, yaye esesine isidalwa sasifana nokhozi olubhabhayo. ISityhilelo 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

IBhayibhile (Numeri 2) ichaza izizwe ezili-12 (kungabandakanywanga uLevi, owayemise inkampu ngokungqonge ngoko nangoko umnquba) zilungelelaniswe zaba ziinkampu ezine, nganye inezizwe ezithathu, zibekwe kumacala amane aphambili ajikeleze ingcwele, nganye iphantsi komqondiso wayo, oko kukuthi, iflegi okanye ibhanile. Olu lungiselelo lwadala umfanekiso ofuziselayo, apho inkampu yasemhlabeni ibonakalisa itrone yasezulwini ekhuselwe ziikherubhi.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

UYuda wayejonge empuma, ngase langeni eliphumayo emnyango wengcwele. Umqondiso kaYuda wawuyingonyama, kuba umele iNgonyama yesizwe sakwaYuda. Izizwe ezibini ezazinoYuda yayinguIsakare noZebhulon. Embonweni kaYohane, isidalwa sokuqala sasifana nengonyama, kanye njengokuba iikherubhi zikaHezekile zazinobuso bengonyama. URubhen, umqondiso womntu, wayesemazantsi enoSimon noGadi. Entshona kwakukho uEfrayim, enoBhenjamin noManase, bemelwe yinkomo. Emantla kwakukho uDan, enoAsheri noNafetali, bemelwe lukhozi. Unxulumano lwesizwe ngasinye nezi boso zine zengcwele yasezulwini lubonakaliswa kwiivangeli ezine.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

UMateyu yiNgonyama yesizwe sakwaYuda, uMarko yinkomo yedini, uLuka ngumntu, yaye uYohane lukhozi olubhabha phezulu. UKrestu, njengeNgonyama yesizwe sakwaYuda, uzichaza njengaLowo utywinayo aze avule okutywiniweyo kwiLizwi laKhe lesiprofeto. Incwadi kaMateyu inezalathiso ezingakumbi ezithe ngqo ekuzalisekeni kweziprofeto zikaMesiya (12) kunazo zonke ezinye iivangeli zontathu zidityanisiwe. Akusondeli nokusondela.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Incwadi kaMateyu imela iLizwi likaThixo lesiprofeto. ULuka, owayengugqirha, unika ivangeli yakhe esuka kumbono kaKristu njengoNyana woMntu, kuba uLuka ubuso bomntu. UMarko unika ivangeli yakhe ngoKristu esuka kumbono womnikelo wedini awayemelwe nguKristu, kuba uMarko yinkabi. UYohane ngukhozi olubhabha phezulu, owabonisa izinto ezinzulu zikaThixo ekunikezeleni kwakhe ivangeli kaKristu.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Kubalulekile ukuqonda incwadi kaMateyu njengoko imelwe ngaphakathi kwiLizwi lesiprofeto. Incwadi kaMateyu yiNgonyama yesizwe sakwaYuda, iNkosi yeLizwi laYo lesiprofeto, uMbalisi omangalisayo weemfihlelo, iNgcaphephe emangalisayo yeelwimi, lowo utywina aze atyhile iLizwi laYo. UYesu unguAlfa no-Omega, yaye nguYe iLizwi. Incwadi yokuqala yeTestamente eNtsha nencwadi yokugqibela yeTestamente eNtsha ziincwadi zesiprofeto. Uninzi luyayazi le nyaniso ngencwadi yeSityhilelo, kodwa lusenokungaqondanga ukuba uMateyu nguAlfa weTestamente eNtsha, ngoko ke umele ukuhambelana no-Omega weTestamente eNtsha. Umele ukumelwa sisiphelo, esiyincwadi yeSityhilelo.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Ngoko ke, xa sifumana kuMateyu umgca ohambelanayo nomgca weGenesis wembali yomnqophiso obekwe kwizahluko zeshumi elinanye ukuya kwamashumi amabini anesibini, oku akusiyonto ingaphantsi kwenyaniso etyhilwayo yiNgonyama yesizwe sikaMateyu. Izahluko ezilishumi elinesibini zembali yomnqophiso ezimelwe kwiGenesis, kuMateyu nakuSityhilelo ngoku ziyatyhilwa, yaye oko sikuqondayo kukuba isahluko samashumi amabini anesithathu sikaMateyu simele ukwahlulwa kwezilumko neziziziyatha emzekelisweni wesidiliya. Oohahe abasibhozo phezu kwabantu bomnqophiso wangaphambili, abafumana iqabane labo lesiprofeto kwimiphefumlo esibhozo emele ikhulu elinamashumi amane anesine amawaka abangena emkhombeni wokhuseleko. Inani lama-23 limela umsebenzi owaqalayo kwingcwele yaseZulwini xa iintsuku ezingama-2300 zafikelela esiphelweni sazo ngo-Oktobha 22, 1844, yaye kuya kuba njalo kwakhona kumthetho weCawe osondelayo. Isahluko sama-23 siphawula le nyaniso.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Isahluko samashumi amabini anesine senzeka ngexesha uKristu esandul’ ukugqiba intetho yaKhe noSirayeli owawile ekukreqeni, aza asuke etempileni yamaYuda okokugqibela. Inani 24 lingumqondiso wotshintsho olusuka kuSirayeli wamandulo lusiya kuSirayeli wanamhlanje, eyona ndawo kanye kwimbali yesiprofeto apho uKristu wayemi khona, xa wayezisa isigidimi saKhe kuMateyu amashumi amabini anesine. Isigidimi sesiprofeto sikaMateyu 24 singumzekeliso oNgcwele wendlela yomgca phezu komgca, esithetha ngokukodwa ngembali yamaMillerite, yaye ngenxa yoko ngembali yamakhulu alikhulu anamashumi amane anesine amawaka. Inani 24 limelwe libandla leSityhilelo seshumi elinesibini, elimi phezu kwenyanga ebonisa ukukhanya kwelanga lobulungisa. Entlokweni yalo kukho iinkwenkwezi ezilishumi elinesibini ezimele i-24, kuba limela imbali ekhokelela ekuzalweni kukaKristu xa izizwe ezilishumi elinesibini zikaSirayeli wamandulo zaziza kuba ngabafundi abalishumi elinesibini bakaSirayeli wanamhlanje. Kwisahluko samashumi amabini anesine kumelwa imbali yamaMillerite ukususela ngo-1798 kude kube kukudana okukhulu. Emva koko kuza uMateyu 25.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Inani elingu-25 lingumfuziselo wabaLevi, nokuba balungile okanye babi, kodwa ngokubaluleka okulinganayo limela ukwahlulwa kwabaLevi abalumkileyo nabangendawo. UMateyu 25 uchaza, phezu kwamangqina amathathu, okanye imizekeliso emithathu, inkqubo yokwahlula emelwe linani elingamashumi amabini anesihlanu. Kambe ke, umzekeliso weentombi ezilishumi umele imbali yamaMillerite, kwakunye nembali yekhulu elinamashumi amane anesine amawaka. Leyo mbali yimbali yengelosi yokuqala, umzekeliso weetalente yengelosi yesibini, yaye umzekeliso weegusha neebhokhwe ngumgwebo wengelosi yesithathu.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Izahluko zamashumi amabini anesithandathu ukuya kumashumi amabini anesibhozo zibonisa imbali yePasika ukuya kumyalelo weendaba ezilungileyo wasemva kokubethelelwa emnqamlezweni.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

Kwathi ke, xa uYesu wayegqibile onke la mazwi, wathi kubafundi bakhe, Niyazi ukuba emva kweentsuku ezimbini kuya kubakho umthendeleko wepasika, kwaye uNyana woMntu uya kungcatyelwa ukuba abethelelwe emnqamlezweni. Mateyu 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Isishwankathelo seemphawu ezahlukeneyo ezikulesi sahluko sama-26 sisicwangciso sokubulala uYesu kwiindinyana ezintathu ukuya kwezintlanu. Emva koko uYesu uthanjiswa eBhethani kwiindinyana ezintandathu ukuya kwezilishumi elinesithathu. Kwiindinyana ezilishumi elinesine ukuya kwezilishumi elinesithandathu uYudas ungcatsha uKristu ngeziqwenga zesilivere ezingamashumi amathathu. Emva koko kwafika iPasika kunye nabafundi baKhe, kwiindinyana ezilishumi elinesixhenxe ukuya kwamashumi amabini anesihlanu. Kwiindinyana ezingamashumi amabini anesithandathu ukuya kwezingamashumi amabini anesithoba, uYesu umisela isidlo seNkosi, yaye kwindinyana yamashumi amathathu, uYesu uxela kwangaphambili ukukhanyela kukaPetros. Kwiindinyana ezingamashumi amathathu anesithandathu ukuya kwezingamashumi amane anesithandathu uYesu useGetsemane. Kwindinyana yamashumi amane anesixhenxe ukuya kwamashumi amahlanu anesithandathu uYesu uyabanjwa, ze ke kwiindinyana ezingamashumi amahlanu anesixhenxe ukuya kwezingamashumi amathandathu anesibhozo, uYesu uphambi kukaKayafa neSanhedrin. Ukusukela kwindinyana yamashumi amathandathu anesithoba ukuya phambili kubekwa ukukhanyela kukaPetros uKristu. Isahluko sinemiphawu elishumi ecacileyo emele ukuphindwa ngemihla yokugqibela.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Isahluko samashumi amabini anesixhenxe, ngokunjalo, sineempawu zendlela ezilishumi ezahlukileyo. UYesu unikelwa kuPilato, wandula uYuda wazixhoma, wandula uYesu wathatyathwa wasiwa phambi koPilato, wandula uBhahabhasi wakhethwa, uPilato wanikela uYesu ukuba abethelelwe emnqamlezweni, wandula uYesu wahlekiswa, kwalandela ukubethelelwa emnqamlezweni, kwalandela ukufa kukaYesu, wandula uYesu wangcwatywa, yaye ekugqibeleni umlindi engcwabeni wangqina.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Isahluko samashumi amabini anesibhozo sineempawu zendlela ezintathu kuphela, eyokuqala ikukuVuka, ilandelwe bubuxoki beSanhedrin kuze kulandele umyalelo omkhulu. Izahluko ezithathu ezineempawu zendlela ezingamashumi amabini anesithathu ezahlukeneyo zomnqamlezo eziya kuphindwa kwimbali yamawaka alikhulu anamashumi amane anesine.

Matthew 26 – Ten Waymarks

Mateyu 26 – Iimpawu Ezilishumi Zendlela

  • Plot by chief priests and elders to kill Jesus (vv. 3–5)

    Iyelenqe labaPristi abaKhulu namadoda amakhulu lokumbulala uYesu (indima 3–5)

  • Anointing at Bethany by the woman with alabaster box (vv. 6–13)

    Ukuthanjiswa eBhethani ngumfazi onebhokisi lealabhasta (vv. 6–13)

  • Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

    UYuda uyavuma ukungcatsha uYesu ngeengqekembe zesilivere ezingama-30 (imiq. 14–16)

  • Preparation and eating of the Passover with the disciples (vv. 17–25)

    Ukulungiswa nokutyiwa kwePasika kunye nabafundi (iivesi 17–25)

  • Institution of the Lord’s Supper (vv. 26–29)

    Ukusekwa kweSidlo seNkosi (ii vesi 26–29)

  • Prediction of Peter’s denial (vv. 30–35)

    Ukuxelwa kwangaphambili kokukhanyela kukaPetros (vv. 30–35)

  • Agony in Gethsemane (vv. 36–46)

    Ukubandezeleka eGetsemane (iindinyana 36–46)

  • Betrayal and arrest of Jesus (vv. 47–56)

    Ukungcatshwa nokubanjwa kukaYesu (iiVesi 47–56)

  • Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

    UYesu Ulingwa Phambi koKayafa naphambi kweSanhedrin (vv. 57–68)

  • Peter’s threefold denial (vv. 69–75)

    Ukukhanyela kukaPetros kathathu (ii. 69–75)

Matthew 27 – Ten Waymarks

Mateyu 27 – Iimpawu Zendlela Ezilishumi Mateyu 27 usinikela umfanekiso onzulu nowoyikekayo wesigaba sokugqibela somsebenzi kaKristu emhlabeni. Esi sahluko asisichazi nje kuphela ukungcatshwa, ukuxoxwa kwetyala, ukubethelelwa emnqamlezweni, nokungcwatywa kukaYesu, kodwa sibeka phambi kwethu uthotho lweziganeko ezineentsingiselo ezinzulu zokomoya nezobuprofeti. Ezi ziganeko zisebenza njengeempawu zendlela—iziphawuli ezingcwele ezityhila uhambo loMsindisi ukuya emnqamlezweni nokubonakalisa imigaqo yobukumkani bukaThixo xa kuthelekiswa neenkqubo zabantu, isono, nomgwebo. Kukho iimpawu zendlela ezilishumi kule sahluko ezitsalela ingqalelo yethu ngokukodwa. Azisiso isahlulo esingahleli nje sembali, kodwa ngamaxesha anyuliweyo atyebileyo ngenyaniso. Uphawu ngalunye lwendlela luphawula inyathelo eliya phambili ekuzalisekeni kwenjongo engunaphakade kaThixo. Uphawu ngalunye lutyhila into ethile malunga nesimo sentliziyo yomntu, ubunyulu nobukhulu bukaKristu, ukuqiniseka kwesiProfeto, nokungaphepheki kwedini lentlawulelo. Kuqala, sibona ukuvuka kwesazela kuYuda. Emva kokungcatsha uYesu, “wazisola” waza wabuyisa iziqwenga zesilivere ezingamashumi amathathu kubabingeleli abakhulu nakumadoda amakhulu, esithi, “Ndonile, ngokungcatsha igazi elimsulwa” (Mateyu 27:3–4). Oku kuyimfuneko ukukuqaphela. UYuda akazange aguquke ngokwenene; wagutyungelwa yityala. Kukho umahluko omkhulu phakathi kosizi lwehlabathi nenguquko yokwenyaniso. Sekunjalo, nokuba umlomo womngcatshi unika ubungqina bokungabi natyala kukaKristu. Uphawu lwendlela lokuqala lubonisa ukuba isono, xa sele sigqityiwe, sizisa ukufa; nokuba abo bamchasayo uKristu banokunyanzelwa ukuba bavume ubulungisa baKhe. Okwesibini, ababingeleli bala ukwamkela uxanduva lobugebenga babo. Xa uYuda ebuyisa imali, baphendula bathi, “Yintoni na kuthi loo nto? Zibonele wena” (ivesi 4). La mazwi abandayo atyhile inkohlakalo eyoyikekayo yobunkokeli benkolo obungenanceba, obuzikhathaza ngakumbi ngokukhusela ubumsulwa obusesikweni kunangenyaniso yokuziphatha. Banikela ubunzima bokuthwala ityala kulowo bamenzise ukuba one. Apha sibona umgaqo wokuba unqulo oluxokayo alunako kusindisa umoni kwiziphumo zesono; lunokumsebenzisa kuphela lize limlahle. Okwesithathu, intsimi yombumbi ithengwa “ngexabiso legazi,” ukuze ibe yindawo yokungcwaba abaphambukeli (ivesi 7). UMateyu ubona koku ukuzaliseka kwesiProfeto (iivesi 9–10). Le yimbonakaliso enamandla kakhulu. Kwa loo mali yayixabise ngayo ukungcatshwa koNyana kaThixo yaguqulwa yaba yintsimi yokungcwabela abantu abangabazizalwane. Umfuziselo apha unzulu: ukufa kukaKristu kuvula indawo yabasemzini, kwabekelwe kude, neyabo bangaphandle. Oko abantu bakucwangcisela ububi, uThixo wakuphendulela kwinjongo enkulu yobuprofeti. Kwanexabiso legazi laba yinxalenye yesiBhalo. Okwesine, uYesu umi phambi koPilato ngokuthula okumangalisayo. Xa irhuluneli ibuza, “Unguye na uKumkani wamaYuda?” UYesu uyaphendula. Kodwa xa abatyholwa ngababingeleli abakhulu namadoda amakhulu, “akaphendulanga nto” (iivesi 11–14). Oku kuthula akubangelwa bubuthathaka okanye kukudideka; bubungangamsha obuzolileyo boMvana kaThixo, ezinikela ngokuthanda kwaKhe. UPilato ngokwakhe uyamangaliswa. Uphawu lwendlela apha kukuba inyaniso engokobuthixo ayisoloko izithethelela phambi kweenkundla zabantu. Kukho ixesha apho ukuthula kuyeyona bungqina bunamandla. Okwesihlanu, isihlwele sikhetha uBharabhas, sisala uKristu. UPilato ubabeka phambi kokhetho olucacileyo: “Ndikhululelani bani na kuni? UBharabhas, nokuba nguYesu ekuthiwa nguKristu?” (ivesi 17). Bakhwaza besithi uBharabhas makakhululwe, kanti uYesu makabethelelwe emnqamlezweni. Le yenye yezona zibonakaliso zicacileyo zokuziphatha kwabantu abawileyo: xa benikwe ukhetho phakathi koNyana kaThixo nomntu onobundlobongela, bakhetha owokugqibela. Kwakhona kukho ukutshintshiselana okungokuprofeti apha—ongenatyala uthatha indawo yonegala, aze onegala akhululwe. Kulo mfanekiso sibona umthunzi wobuvangeli ngokwabo. Okwesithandathu, umfazi kaPilato uthumela umyalezo olukhuni nowongxamisekileyo esithi, “Musa ukuba nanto yakwenza naloo ndoda ilungileyo; kuba namhlanje ndibandezelekile kakhulu ephupheni ngenxa yayo” (ivesi 19). Naphakathi kwetyala, uThixo unika elinye ubungqina kubulungisa bukaKristu. Isilumkiso asiveli kumprofeti, kumbingeleli, okanye kumfundi, kodwa kumfazi womlawuli weeNtlanga. Oku kubonisa indlela uThixo anokuthi athethe ngayo nangeendlela ezingalindelekanga ukuze amise inyaniso. Ukanti isilumkiso, nangona sinikwe ngokucacileyo, asisithinteli isono ekuthabatheni ikhondo laso. Intliziyo yomntu, xa inikelwe kuloyiko, kuxinzelelo, nasekuziqwebeleni, iya kuhlala igatya ukukhanya. Okwesixhenxe, uPilato uhlamba izandla zakhe phambi kwesihlwele, esithi, “Andinatyala kwigazi lalo mntu ulilungisa” (ivesi 24). Esi senzo sisimfuziselo sinamandla, kodwa asinamsebenzi kwicala lokwenyaniso yokuziphatha. Umntu akanako ukuzihlambulula ityala ngokwenza isiko xa enikezela inyaniso ebubini. UPilato uzama ukuvela engenatyala ngoxa esazinikela ekungeneni komgwebo ongalunganga. Nali ke isilumkiso esoyikekayo kubo bonke abathanda ubunyulu ngaphandle kokuthembeka. Akukho kuhlamba zandla okunokukhulula isazela esingafuni ukuma ngenyaniso. Okwesibhozo, abantu bathi, “Igazi layo malibe phezu kwethu naphezu kwabantwana bethu” (ivesi 25). Esi sesinye sezona zibhengezo zinzima nezesabekayo eSibhalweni. Ngokungazi kwabo, bazibizela uxanduva lwegazi likaKristu. Sekunjalo la mazwi aneengongoma ezimbini. Ngakwelinye icala, asisibhengezo somgwebo abazithweleyo. Ngakwelinye, igazi likaYesu ngenene liza phezu kwabantu—hayi ngomgwebo kuphela, kodwa nangokucocwa kwabo bakholwayo. Kwa elo gazi banqwenela ukulibizela phezu kwabo ukuze bagwetywe, nguThixo elo elo nalibekelelwe usindiso kubo bonke abaya kuguquka. Ngaloo ndlela kwanamazwi abo ayothusayo akhomba ngaphaya kwawo kumandla entlawulelo yegazi loMnqophiso. Okwesithoba, emnqamlezweni kubakho iimpawu ezingaphezu kwendalo: ubumnyama bugubungela ilizwe, ikhuselo letempile liqhekezwa kubini ukusuka phezulu kuye ezantsi, umhlaba uyazamazama, amatye ayacandeka, namangcwaba ayavuleka (iivesi 45, 51–52). Ezi asingobuhleli bengozi zendalo; zingqina ngokwasemazulwini ngokubaluleka kokufa kukaKristu. Ubumnyama bubonisa ubunzima bomgwebo nentshutshiso efihlakeleyo yaloo yure. Ikhuselo eliqhekekileyo livakalisa ukuba indlela eya kuBukho bukaThixo ivuliwe ngokufa kukaYesu. Inyikima yomhlaba namangcwaba avulekileyo zibonisa ukuba kwanezinto ezidaliweyo nommandla wokufa zisabela ekoyisweni koMdali. Umnqamlezo awusosiganeko sasemhlabeni kuphela; sisiganeko esishukumisa izulu, umhlaba, nehlabathi elingaphantsi komhlaba. Okweshumi, umthetheli-khulu nababenaye, bakubona ukuzamazama komhlaba nezinto ezenzekileyo, boyika kakhulu, besithi, “Inene lo mntu wayenguNyana kaThixo” (ivesi 54). Esi sivumo siphuma ngokumangalisayo emlonyeni wesoldathi weeNtlanga omi ngasezantsi komnqamlezo. Ngelixa iinkokeli zonqulo zimhleka, umhedeni uqala ukuqaphela uzuko lwaKhe. Lo ngumqondiso wendlela onamandla kakhulu: emthunzini wokufa kukaKristu, isiqalo sokungqina kweeNtlanga sele sibonakala. Umnqamlezo utyhila ukuba ngubani na uYesu, kungekuphela kuSirayeli kodwa nakwiintlanga. Ezi mpawu zendlela ezilishumi kuMateyu 27 zisikhokelela ekubeni siyime sicinge. Isahluko sihamba ukusuka kwityala ukuya kwingqina, ukusuka kwisigculelo ukuya kwisityhilelo, ukusuka ekubandezelekeni ukuya kumfuziselo. Kwinyathelo ngalinye, inyaniso enye iba ngokucacileyo ngakumbi: uYesu akafa nje njengexhoba lobugwenxa bomntu, kodwa njengoNyana kaThixo othwele isono, ezalisekisa isiBhalo, evula indlela yosindiso. Ngoko ke iMateyu 27 ime njengendlela engcwele eneempawu ezilishumi ezibhaliweyo kuyo. Kwaye uphawu ngalunye lubongoza umfundi ukuba abone ngaphezulu kwembali, angene kwimfihlelo yobuthixo, aze aqonde ukuba eKalvari, uThixo wayesebenza ngokuqinisekileyo, ngobulungisa, nangokukhulula.

  • Jesus delivered to Pilate (vv. 1–2)

    UYesu unikelwa kuPilato (iiVesi 1–2)

  • Judas’s remorse and suicide (vv. 3–10)

    Ukuzisola kukaYuda nokuzibulala kwakhe (ii-v. 3–10)

  • Jesus before Pilate – the formal Roman trial (vv. 11–14)

    UYesu phambi koPilato – ityala laseRoma elisemthethweni (iindinyana 11–14)

  • Choice of Barabbas over Jesus (vv. 15–26)

    Ukukhethwa kukaBharabhas ngaphezu kukaYesu (imiq. 15–26)

  • Pilate delivers Jesus to be crucified (included in the release of Barabbas)

    UPilato unikezela uYesu ukuba abethelelwe emnqamlezweni (kuqukiwe ekukhululweni kukaBhahabhas)

  • Mocking and scourging by the soldiers (vv. 27–31)

    Ukuhleka usulu nokutywatyushwa ngamasoldati (iindima 27–31)

  • The crucifixion (vv. 32–44)

    Ukubethelelwa emnqamlezweni (iindinyana 32–44)

  • The death of Jesus (vv. 45–50)

    Ukufa kukaYesu (ii. 45–50)

  • Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

    Iimpawu ezingaphaya kwendalo nokungcwatywa nguYosefu wase-Arimateya (iindima 51–61)

  • Posting of the guard at the tomb (vv. 62–66)

    Ukumiswa komlindi engcwabeni (iindima 62–66)

Matthew 28 – Three Waymarks

Mateyu 28 – Iimpawu Zendlela Ezintathu 1. Watchcare “And, behold, I am with you alway, even unto the end of the world. Amen.” Matthew 28:20. This verse is represented by a landmark. We are represented in the image, as we stand looking backward into the Most Holy Place, where Jesus now stands before the ark, making His final intercession for all those for whom mercy still lingers. (EW 254.1) 1. Ukulinda Ngononophelo “Kwaye, yabonani, mna ndinani yonke imihla, kude kube sekupheleni kwehlabathi. Amen.” Mateyu 28:20. Le ndima imelwe luphawu lwendlela. Simelwe emfanekisweni, njengoko simi sikhangele ngasemva kwiNgcwele yeeNgcwele, apho uYesu eme khona ngoku phambi kwetyeya, esenza ukuthethelela kwaKhe kokugqibela ngenxa yabo bonke abo inceba isasele ibalindele. (EW 254.1) 2. The Marred Field The field was “the world” according to the parable of the wheat and tares in Matthew 13. Jesus first sowed this field with “good seed,” but while men slept, Satan marred the field by sowing tares among the wheat. Just before the end, Jesus sends reapers into the field to gather first the tares in bundles for burning, then the wheat into the garner. “The harvest is the end of the world.” This verse in Matthew 28 marks the beginning of this process of harvest. 2. Intsimi Eyonakeleyo Intsimi yayili “hlabathi” ngokomzekeliso wengqolowa nokhula olukuMateyu 13. UYesu waqala ukuhlwayela le ntsimi “ngembewu elungileyo,” kodwa kwathi, abantu belele, uSathana wayonakalisa intsimi ngokuhlwayela ukhula phakathi kwengqolowa. Kanye phambi kokuphela, uYesu uthumela abavuni entsimini ukuze baqokelele kuqala ukhula lube zizithungu zokutshiswa, baze emva koko baqokelele ingqolowa esibayeni. “Ukuvuna kukuphela kwehlabathi.” Le ndima ikuMateyu 28 iphawula ukuqala kwale nkqubo yokuvuna. 3. Christ’s Presence Christ’s promise “I am with you alway” in Matthew 28:20 has a broad application over all the Christian dispensation, but there is also a specific application “even unto the end of the world.” The phrase in Greek for “the end of the world” is sunteleias tou aionos = completion of the age. We are living in the completion of the age now. Therefore, this promise has a special application for us who are standing in the antitypical Day of Atonement just before the end of probation. 3. Ubukho bukaKristu Isithembiso sikaKristu esithi, “mna ndinani yonke imihla” kuMateyu 28:20 sisebenza ngokubanzi kulo lonke ixesha lobuKristu, kodwa sikwanokusetyenziswa okuthe ngqo “kude kube sekupheleni kwehlabathi.” Ibinzana lesiGrike elithi “ukuphela kwehlabathi” ngu sunteleias tou aionos = ukuzaliseka kwexesha. Siphila ekuzalisekeni kwelo xesha ngoku. Ngoko ke, esi sithembiso sinokusetyenziswa okukhethekileyo kuthi simi kuMhla woCamagushelo ongumfuziselo wokwenene kanye phambi kokuphela kwexesha lovavanyo.

  • The resurrection and empty tomb (vv. 1–10)

    Uvuko nokuvuka kwengcwaba elingenanto (vv. 1–10)

  • The lie of the chief priests and elders to the soldiers (vv. 11–15)

    Ubuxoki baba bingeleli abakhulu nabadala kumajoni (vv. 11–15)

  • The Great Commission (vv. 16–20)

    Umyalelo Omkhulu (iindima 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Kanye njengoko amava kaKristu, ukususela ekuthanjisweni eBhethani ukuya kuMyalelo Omkhulu, aphawula ukuphela kobulungiseleli baKhe basemhlabeni nesiqalo sevangeli kuzo zonke iintlanga, ngokunjalo nezi ziphawulo zendlela zaphindwa kumava entsalela kaThixo njengoko isondela ekupheleni kwexesha lovavanyo nasekoyiseni kwayo kokugqibela.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Izahluko ezingamashumi amabini anesithandathu ukuya kwezingamashumi amabini anesibhozo zimele imbali yePasika eyakhiwe phezu kweempawu zendlela ezingama-23 eziphindwayo ngexesha lembali ekhokelela kuze kulandele emva komthetho weCawa.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

“Ukuza kukaKristu njengombingeleli wethu omkhulu ukuya kweyona ndawo ingcwele, ngenxa yokuhlanjululwa kwengcwele, okuboniswe kuDaniyeli 8:14; ukuza koNyana womntu kuMdala weMihla, njengoko kubekwe kuDaniyeli 7:13; kunye nokuza kweNkosi etempileni yaYo, njengoko kwaprofetwayo nguMalaki, zizichazo zesiganeko esinye; yaye oku kukwamelwa kukuza komyeni emtshatweni, okwachazwa nguKristu emzekelisweni weentombi ezilishumi, kuMateyu 25.” Imbambano Enkulu, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Ukuphela kweentsuku ezingama-2300 ngomhla wama-22 ku-Oktobha, 1844, kuphindwa emthethweni weCawa. Iimpawu zendlela ezingama-23 ezikumahluko amathathu okugqibela kaMateyu zichaza igazi elixabisekileyo elisetyenziswayo ukudibanisa ubuThixo nobuntu.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

“Ukuncenga kukaKristu ngenxa yomntu engcweleni ephezulu kubaluleke kanye kwicebo losindiso njengokuba kwakunjalo ukufa kwaKhe emnqamlezweni. Ngokufa kwaKhe waqalisa loo msebenzi awathi, emva kovuko lwaKhe, wenyukela ezulwini ukuze awugqibe. Simele ngokholo singene ngaphakathi kwesigqubuthelo, ‘apho umanduleli engenileyo ngenxa yethu.’ Hebhere 6:20. Apho kubonakaliswa ukukhanya okuvela emnqamlezweni waseKalvari. Apho sinokuzuza ukuqonda okucace ngakumbi ngeemfihlelo zentlawulelo. Usindiso lomntu lufezekiswa ngendleko engenamlinganiselo ezulwini; idini elenziweyo liyalingana nezona mfuno zibanzi zomthetho kaThixo owaphulwayo. UYesu uyivulile indlela eya etroneni kaYise, yaye ngokulamla kwaKhe umnqweno onyanisekileyo wabo bonke abeza kuYe ngokholo unokuziswa phambi koThixo.” The Great Controversy, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Isahluko 23 sikaMateyu sigxininisa isigwebo esibekwe phezu kobubingeleli bobuxoki. Izahluko 26 ukuya ku-28 ziyi-omega yesahluko 23. AbaLevi bobuxoki, ukuvukela okwandayo kwamadoda amadala kwizizukulwana ezine, kwavelisa imiqondiso yendlela kwizahluko ezithathu zokugqibela.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Isahluko samashumi amabini anesine sichaza indlela ethi umgca phezu komgca ibe yindlela kaKristu, njengoko esebenzisa ukutshatyalaliswa kweYerusalem ukuchaza izinto ezikhoyo, izinto ezithe zabakho, nezinto eziya kubakho.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Ukuwa kweYerusalem ngowama-70 AD kwenzeka kwangolo suku lonyaka iYerusalem eyatshatyalaliswa ngalo okokuqala nguNebhukadenetsare. Ukutshatyalaliswa kweYerusalem nguNebhukadenetsare kwakuyimbali egqithileyo, yaye imbali kaKristu, xa uTito wayithabatha iYerusalem, yayifuzisela ukuphela kwehlabathi. UMateyu 24 uphakamisa indlela ethi umgca phezu komgca, ngaloo ndlela uchaza “indlela yokusebenza” njengenxalenye yobungqina besiprofeto.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Kwisahluko 24 apho uKristu achaza imfuneko yokuqonda “isinyangiso sokuchithwa” ekwathethwa ngaso nguDaniyeli umprofeti, oko kuqonda kanye okusisiseko kukaWilliam Miller, kwanophawu oluseka umbono kuDaniyeli. Kwakhona simele uvukelo lwe-Adventism, kuba balahla ukuqonda kwamaMillerite “kwemihla ngemihla” encwadini kaDaniyeli, baza ngaloo ndlela baba nesabelo kuloo nkohliso inamandla ye-2 Tesalonika isahluko sesibini. Esi sahluko sinxulumana ngokuthe ngqo noLuka 21, ngaloo ndlela sichonga uAgasti 11, 1840 ukuya kuOktobha 22, 1844, nto leyo efuzisela u-9/11 kuse kuMthetho weCawa. Sikwadibana “namaxesha eeNtlanga” akuLuka 21:24, asisitshixo esiyintloko ekuvuleni “amaxesha asixhenxe” kaMoses, lo gama sikwangqamana nokulinganiswa kwetempile kwiSityhilelo 11.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Ukuqala ngesahluko samashumi amabini anesithathu, silandelwe ngama-24 nama-25, size sigqitywe ngezahluko ezingama-26 ukuya kuma-27, izahluko ezithathu ezinamaphawu endlela angamashumi amabini anesithathu, ayiyo i-omega kwi-alpha yesahluko samashumi amabini anesithathu. Isahluko sama-26 sidibene nama-27 nama-28 silingana no-“81,” ongumqondiso wobubingeleli. Phezu kwamangqina amathathu (Genesis, Matthew, neRevelation), izahluko ezili-11 ukuya kwezingama-22 zingumgca omnye. Izahluko ezingama-23 ukuya kwezingama-28 zingumgca wenyaniso oqala ngo-23 uphele ngo-23.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Izahluko zokuqala ukuya kwezeshumi zingowokuqala kwimigca emithathu yesiprofeto encwadini kaMateyu. Izahluko ezilishumi, zilandelwe zizahluko ezilishumi elinesibini, zilandelwe zizahluko ezintandathu. Impembelelo isixelela ukuba zonke iincwadi zeBhayibhile zidibana zize ziphelele kwiSityhilelo, yaye ngenxa yoko zonke iincwadi zeBhayibhile zidibana zize ziphelele kuMateyu. UMateyu, njengobuso bengonyama yesizwe sakwaYuda, uchaza iziprofeto ezilishumi elinesibini ezahlukileyo ezingoMesiya, yaye ezo ndima zilishumi elinesibini zivelisa iimpawu zendlela zembali yamaMillerite nekhulu elinamashumi amane anesine amawaka. Njengoko incwadi yeSityhilelo iqala ngesityhilelo sikaYesu Kristu, uMateyu isahluko sokuqala usibonisa isityhilelo sikaYesu Kristu esinxulumana nobomi nobungqina bukaMoses, nembali yoMchasi-Kristu, ngoxa sichaza izinto ezintathu zebandla eloyisayo njengoko zimelwe ngumprofeti, ngumbingeleli, nangukumkani.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

UMateyu uqala ngesityhilelo sikaYesu Kristu kwimeko yomnqophiso kaThixo nabantu abanyuliweyo. Ukususela kuAbraham ukuya kuDavide kwakukho izizukulwana ezili-14, ukususela kuDavide ukuya ekuthinjweni eBhabheli kwakukho izizukulwana ezilishumi elinesine, yaye ukususela eBhabheli ukuya kuKristu kukho ezinye ezilishumi elinesine izizukulwana. Umlibo kaKristu kuMateyu uhambelana noMoses, kuba uMoses ngu-alfa kaKristu ongu-omega. Ubomi bukaMoses beminyaka elikhulu elinamashumi amabini buhambelana neminyaka elikhulu elinamashumi amabini yexesha lovavanyo kwimbali kaNowa. Ngoko ke umnqophiso kaNowa unxulumene nomnqophiso wabantu abanyuliweyo. Iminyaka elikhulu elinamashumi amabini kaMoses imele amaxesha amathathu eminyaka engamashumi amane, awaphela ngokuba uMoses abulale umYiputa ekupheleni kweminyaka engamashumi amane, kwaza kwabulawa namazibulo, uFaro nomkhosi wakhe ekupheleni kwexesha lesibini leminyaka engamashumi amane. Ixesha lesibini leminyaka engamashumi amane laphela ngemvukelo eKadeshe, yaye ixesha lesithathu leminyaka engamashumi amane laphela ngemvukelo yesibini yaseKadeshe. Yonke imigca emithathu yesiprofeto ye-alfa iphelela eKadeshe, yaye imigca emithathu yesiprofeto yomlibo kaMateyu iphelela kuDavide, ekuthinjweni eBhabheli, nakuMthunywa womnqophiso.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Xa ialfa kaMoses ihambelana ne-omega kaKristu kukho amangqina amathandathu aseKadesh, angowe-1863 nomthetho weCawa. Umnombo kaMateyu ubeka ukumkani uDavide eKadesh, apho ubu-Adventist obuwexukileyo busiwa eBhabhiloni, njengoko uKristu eqinisa umnqophiso kunye nekhulu elinamashumi amane anesine amawaka. Ngokubeka uDavide emthethweni weCawa kumiselwa ingqina lesibini likaDavide, uDavide engomnye wabameli abathathu abangabantu abaqala ukukhonza beneminyaka engamashumi amathathu ubudala. UKristu, uDavide, uYosefu noHezekile bonke baqala umsebenzi wabo beneminyaka engamashumi amathathu ubudala. Bekunye, abo bane baneminyaka engamashumi amathathu ubudala baqala ukukhonza bamele indibaniselwano yoButhixo nobuntu, xa ibandla elisalwa liguqulwa libe libandla eloyisayo. Elo bandla lenziwe ngumprofeti, umbingeleli nokumkani. Olo guquko luphawulwa emthethweni weCawa, okwayiKadesh nayo, ngoko ke uDavide kumlibo kaMateyu uhambelana noDavide oneminyaka engamashumi amathathu ubudala.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Iminyaka engamashumi amathathu yokulungiselela ihambelana neminyaka engamakhulu amane anamashumi amathathu yomnqophiso ka-Abraham, kwakunye nobudala bombingeleli neminyaka eli-1290 kaDaniyeli 12:11. Kwinqaku elilandelayo siya kuqwalasela nganye kwezo ziprofeto zikaMesiya zilishumi elinesibini ezisencwadini kaMateyu. Okokuqala sichonga imigca emithathu yesiprofeto ngaphakathi kuMateyu; izahluko zokuqala ukuya kweshumi, zilandelwa zizahluko zeshumi elinanye ukuya kumashumi amabini anesibini, zize ke ezamashumi amabini anesithathu ukuya kumashumi amabini anesibhozo.

“For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

“Kangangethuba emva kokudana kuka-1844, mna ndaba ndibambelele, kunye nomzimba wama-Advent, kwelokuba ngelo xesha ucango lwenceba lwalusele luvaliwe ngonaphakade ehlabathini. Esi sikhundla sathatyathwa ngaphambi kokuba ndinikwe umbono wam wokuqala. Yayikukukhanya endakunikwa nguThixo okwawulungisayo impazamo yethu, kwaza kwasenza sakwazi ukubona indawo eyinyaniso.”

“I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

“Ndisekholelwa kwithiyori yomnyango ovaliweyo, kodwa kungekhona ngengqiqo esasiyisebenzisa ngayo ekuqaleni eli gama okanye ngendlela elisetyenziswa ngayo ngabachasi bam.

“There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

“Kwakukho ucango oluvaliweyo ngemihla kaNowa. Ngelo xesha kwabakho ukurhoxiswa koMoya kaThixo kuluntu olunesono olwatshabalalayo emanzini oNogumbe. UThixo ngokwaKhe wanika uNowa umyalezo wocango oluvaliweyo: ‘UMoya wam akayi kuhlala esilwa nomntu, kuba naye uyinyama: ke imihla yakhe iya kuba likhulu namashumi amabini eminyaka’ (Genesis 6:3).”

“There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

“Kwakukho umnyango ovaliweyo ngemihla ka-Abraham. Inceba yayeka ukubongoza nabemi baseSodom, yaye bonke ngaphandle kukaLote, nomfazi wakhe neentombi zakhe ezimbini, batshatyalaliswa ngumlilo owathunyelwa evela ezulwini.

“There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

“Kwabakho umnyango ovaliweyo ngemihla kaKristu. UNyana kaThixo wabhengeza kumaYuda angakholwayo esizukulwana eso wathi, ‘Indlu yenu ishiywe kuni ilihlane’ (Mateyu 23:38).”

“Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

“Ejongelela ukuhla ngomlambo wexesha ukuya kwimihla yokugqibela, loo mandla angenasiphelo afanayo avakalisa ngoYohane athi: ‘Utsho lo ungcwele, oyinyaniso, ophethe isitshixo sikaDavide, ovulayo, kungabikho namnye uvalayo; novalayo, kungabikho namnye uvulayo’ (IsiTyhilelo 3:7).

“I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

“Ndaboniswa embonweni, yaye ndisakholwa, ukuba kwakukho ucango oluvaliweyo ngo-1844. Bonke abo bakubona ukukhanya kwemiyalezo yengelosi yokuqala neyesibini baza bakwala oko kukhanya, bashiywa ebumnyameni. Kwaye abo bakwamkelayo baza bamamkela noMoya oyiNgcwele owawuhamba nokuvakaliswa komyalezo ovela ezulwini, baza emva koko balulahla ukholo lwabo baza bathi amava abo ayeyinkohliso, ngaloo ndlela bamala uMoya kaThixo, waza akasaphinda wabacengela.

“Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

“Abo babengakhange bakubone ukukhanya, babengenatyala lokukwala. Kwakukuphela nje elo qela lalikudele ukukhanya okuvela ezulwini uMoya kaThixo awayengenakukwazi ukulifikelela. Kwaye eli qela lalibandakanya, njengoko nditshilo, bobabini abo balayo ukwamkela umyalezo xa wawuziswa kubo, kwanabo, emva kokuba bewamkele, abathi kamva balulahla ukholo lwabo. Aba babenokuba nesimo sobuthixo, baze bazibize ngokuba ngabalandeli bakaKristu; kodwa ekubeni bengenalo unxulumano oluphilayo noThixo, babeya kuthinjwa ziinkohliso zikaSathana. La maqela mabini aboniswa embonweni—abo babhengeza ukuba ukukhanya ababekulandele kwakulululahlekiso, nabangendawo behlabathi abathi, emva kokukwala ukukhanya, bakhatywa nguThixo. Akukho kubhekiswa kwabo babengakhange bakubone ukukhanya, ngoko ke babengenatyala lokukwala.” Selected Messages, incwadi 1, 62, 63.

“It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

“Ngabo ke abo bathi ngokholo balandele uYesu kumsebenzi omkhulu wocamagushelo abafumana izibonelelo zokumela kwakhe ngenxa yabo, lo gama abo bakukhanyayo ukukhanya okuzisa ekubonakaleni lo msebenzi wobulungiseleli bengancedwa nto kuko. AmaYuda, awakhanyayo ukukhanya abanikwayo ekufikeni kukaKristu kokuqala, aza ala ukukholwa kuye njengoMsindisi wehlabathi, ayengenako ukufumana uxolelo ngaye. Xa uYesu ekunyukeni kwakhe wangena ngegazi lakhe kwindawo engcwele yasezulwini ukuze athululele phezu kwabafundi bakhe iintsikelelo zokumela kwakhe, amaYuda ashiywa ebumnyameni obupheleleyo ukuze aqhubeke nemibingelelo neminikelo yawo engenamsebenzi. Ubulungiseleli bezifaniso nezithunzi babuphelile. Loo mnyango abantu ababefudula befumana ngawo indlela yokufikelela kuThixo wawungasevuleki. AmaYuda ayelile ukumfuna ngendlela ekuphela kwayo awayenokufunyanwa ngayo ngelo xesha, ngobulungiseleli kwindawo engcwele yasezulwini. Ngoko ke awafumananga buhlangane noThixo. Kubo loo mnyango wawavaliwe. Ayengenalwazi ngoKristu njengedini lenyaniso nanjengoMmeli okuphela kwakhe phambi koThixo; ngenxa yoko ayengenako ukufumana izibonelelo zokumela kwakhe.”

“The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

“Imeko yamaYuda angakholwayo ibonakalisa imeko yabangenankathalo nabangakholwayo phakathi kwabo bazibiza ngokuba bangamaKristu, abathi ngokuzithandela bahlale bengenalwazi ngomsebenzi woMbingeleli wethu oMkhulu onenceba. Enkonzweni yomfuziselo, xa umbingeleli omkhulu wayengena kweyona ndawo ingcwele, wonke uSirayeli kwakufuneka ahlanganisane ejikeleze ingcwele aze, ngeyona ndlela inzulu nenesidima, athobe imiphefumlo yawo phambi koThixo, ukuze afumane uxolelo lwezono zawo aze anganqunyulwa ebandleni. Kubaluleke ngakumbi kangakanani na ke ngoko kulo Mhla woCamagushelo wokwenene ukuba siqonde umsebenzi woMbingeleli wethu oMkhulu size sazi ukuba zeziphi iimbopheleleko ezifunekayo kuthi.

“Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

“Abantu abanakukwala, bengohlwaywa, isilumkiso uThixo athi ngenceba asithumele kubo. Kwathunyelwa umyalezo ovela ezulwini ehlabathini ngemihla kaNowa, kwaye usindiso lwabo lwaluxhomekeke kwindlela abawuphatha ngayo loo myalezo. Ngenxa yokuba basala isilumkiso, uMoya kaThixo warhoxiswa kuloo sizukulwana sonayo, baza batshabalala emanzini oNogumbe. Ngexesha lika-Abraham, inceba yayeka ukubongoza kubemi baseSodom abanetyala, kwaye bonke ngaphandle kukaLote nomkakhe neentombi zakhe ezimbini batshiswa ngumlilo othunyelwe phantsi uvela ezulwini. Kwanjalo nangemihla kaKristu. UNyana kaThixo wavakalisa kumaYuda angakholwayo aloo sizukulwana wathi: ‘Indlu yenu ishiywe kuni iyinkangala.’ Mateyu 23:38. Ejonge phambili kwimihla yokugqibela, la Mandla angenasiphelo avakalisa, ngokubhekisele kwabo ‘bangayamkelanga intando yenyaniso, ukuze basindiswe,’ athi: ‘Ngenxa yoko uThixo uya kubathumela ulahlekiso olunamandla, ukuze bakholwe bubuxoki; ukuze bagwetywe bonke abangakholwanga yinyaniso, koko bakholiswa kukungalungisi.’ 2 Tesalonika 2:10–12. Njengoko bekwala iimfundiso zelizwi laKhe, uThixo uyawurhoxisa uMoya waKhe aze abayekele ezinkohlisweni abazithandayo.” Imbambano Enkulu, 430, 431.