Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.
Ngokomfuziselo uPetros wayeseKesareya Filipi ngelixa lesithathu, esendleleni eya eKesareya Maritima nakwixesha lesithoba. NgokukaMateyu noMarko, kwiintsuku ezintandathu kamva, uPetros, uYakobi noYohane babeseNtabeni yoGuquko. ULuka uthi ziintsuku ezisibhozo, phakathi kwePanium neNtaba. Ukusuka emasangweni esihogo, eKesareya Filipi, kuse ekufeni komnqamlezo, kukho ukumisa endleleni eNtabeni yoGuquko. Amanyathelo amathathu ukusuka ePanium ukuya kumthetho weCawa. IKesareya ekuqaleni, iNtaba phakathi, neKesareya ekugqibeleni. Isihogo ekuqaleni, ukufa ekugqibeleni, nobuqaqawuli bukaThixo phakathi. Uvukelo lwe-alpha olumelwe ngamasango esihogo, novukelo lwe-omega olumelwe kukufa koNyana kaThixo.
Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.
ICesarea Filipi isisiseko, kuba kulapho uKristu awachonga khona iliwa aya kulakhela phezu kwalo ibandla Lakhe. INtaba yoGuquko isinyathelo sesibini, apho itempile igqitywa khona kuze kubekwe ilitye lentloko. Kwandula ukulandela isinyathelo sesithathu somgwebo emnqamlezweni.
And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.
Wathi kubo, Inene ndithi kuni, Bakhona abanye kwabemi apha abangayi kukuva ukufa, bade babubone ubukumkani bukaThixo bufike ngamandla. Kwathi emva kwemihla emithandathu uYesu wathabatha kunye naye uPetros, noYakobi, noYohane, wabanyusela entabeni ende, bebodwa bodwa; waguqulwa imbonakalo phambi kwabo. Iingubo zakhe zaba mhlophe zikhazimla kakhulu, zimhlophe njengomkhenkce; ngendlela ekungekho mgcobi emhlabeni onokuzimhlophelela ngolo hlobo. Kwabonakala kubo uEliya enoMoses; bencokola noYesu.
And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.
Waphendula ke uPetros wathi kuYesu, Mfundisi, kulungile ukuba sibe lapha; masenze izindlu zentente zibe ntathu; enye yeyakho, enye kaMoses, nenye kaEliya.
For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.
Kuba wayengazi ukuba makathini; kuba babesoyika kakhulu. Kwaye kwabakho ilifu elabagubungelayo: kwavakala ilizwi liphuma efini, lisithi, Lo nguNyana wam oyintanda: mveni yena. Kwangoko, bakuba bekhangelene macala onke, abazange baphinde babone mntu, ngaphandle kukaYesu yedwa kunye nabo. Kwaye ekwehleni kwabo entabeni, wabayalela ukuba bangaxeleli mntu izinto ababezibonile, ade uNyana woMntu avuke kwabafileyo. Bawagcina loo mazwi phakathi kwabo, bebuza omnye komnye ukuba kuthetha ukuthini ukuvuka kwabafileyo. Marko 9:1–10.
At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.
Entabeni, uPetros uceba ukwakhela uMoses, uKristu noEliya umnquba.
“Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’
“UMoses wadlula ekufeni, kodwa uMikayeli wehla wamnika ubomi ngaphambi kokuba umzimba wakhe ubone ukubola. USathana wazama ukuwubamba umzimba, ewubanga njengowakhe; kodwa uMikayeli wamvusa uMoses ekufeni waza wamsa ezulwini. USathana wamngxolisa kabuhlungu uThixo, emgweba njengongenabulungisa ngokuvumela ukuba ixhoba lakhe lithatyathwe kuye; kodwa uKristu akazange amkhalimele umchasi waKhe, nangona kwakungenxa yesilingo sakhe apho umkhonzi kaThixo waye wawa khona. Ngobulali wambhekisa kuYise, esithi, ‘INkosi mayikukhalimele.’”
“Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.
“UYesu wayebaxelele abafundi baKhe ukuba babekhona abanye ababemi kunye naYe abangayi kungcamla ukufa, bade babone ubukumkani bukaThixo busiza ngamandla. Ekuguqulweni kobuso esi sithembiso sazaliseka. Ubuso bukaYesu baguqulwa apho baza bakhazimla njengelanga. Izambatho zaKhe zazimhlophe, zimenyezela. UMoses wayekhona ukuze amele abo baya kuvuswa kwabafileyo ekubonakaleni kwesibini kukaYesu. Kwaye uEliya, owanyuswayo engakhange abone ukufa, wayemele abo baya kuguqulwa babe nokungafi ekufikeni kwesibini kukaKristu, baze banyuselwe ezulwini bengakhange babone ukufa. Abafundi babubona ngoloyiko nangokumangaliswa ubungangamsha obugqwesileyo bukaYesu kunye nelifu elababekelayo, baza baliva ilizwi likaThixo ngobungangamsha oboyikekayo, lisithi, ‘Lo nguNyana waM oyintanda; mveni Yena.’” Early Writings, 164.
The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.
INtaba yoTshintsho loBume ichaza iminquba emithathu. Umnquba kaMoses ekuqaleni kwaSirayeli wamandulo, umnquba kaKristu njengoko umelwe kukuzalwa kwakhe enyameni, kwanomnquba olikhulu elinamashumi amane anesine amawaka njengoko umelwe nguEliya. Elo likhulu elinamashumi amane anesine amawaka ngabo bangayi kungcamla ukufa, bade bakubone ukuBuya kweSibini kukaKristu. INtaba ichaza loo ndawo apho itywina licinezelwa phezu kwelikhulu elinamashumi amane anesine amawaka.
The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.
Intente yabangamawaka alikhulu anamashumi amane anesine amawaka iyamiselwa ngomthendeleko weentente ongumfuziselo wokwenene. INtaba ichaza abo bangakungcamliyo ukufa, ize iveze amangqina amathathu okokuba xa bebona uzuko lukaThixo entabeni, lowo ngumthendeleko weentente ongumfuziselo wokwenene.
They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.
Bavuswa njengomnquba kaEliya, owaqalayo ukwakhiwa ngo-2023, xa bobabini uMoses noEliya bavuswayo. Kuqala kwabekwa isiseko, oko kukuthi esona siseko sodwa sinokubekwa, yaye eso siseko nguKristu, ilitye lembombo nelitye lesiseko. Emva koko kubekwa ilitye lentloko, elimele ukutywinwa kwekhulu elinamashumi amane anesine amawaka njengoko limelwe eNtabeni yoGuquko. Entabeni uPetros, uYakobi noYohane bamele abo ngokwenene abangayi kungcamla kufa. UPetros kamva wabhala ukuba ubukumkani bababingeleli ngababo bangcamlileyo ukuba iNkosi ilungile, yaye ababeyindlu yomoya. Bangcamla ubomi, ngoko ke abayi kungcamla kufa.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.
ukuba kambe ningcamle ukuba iNkosi inobabalo. Nisondela kuye, njengakwilitye eliphilileyo, elaliweyo okunene ngabantu, kodwa linyuliwe nguThixo, lixabisekile; nani ke, njengamatye aphilileyo, nakhiwa nibe yindlu yokomoya, ububingeleli obungcwele, ukuze nibingelele imibingelelo yokomoya, eyamkelekileyo kuThixo ngoYesu Kristu. Ngenxa yoko kukwaqulethwe esiBhalweni ukuthi, Yabonani, ndibeka eZiyon ilitye lembombo eliyintloko, elinyuliweyo, elixabisekileyo; nalowo ukholwayo kuye akayi kudaniswa. 1 Petros 2:3–6.
The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.
Igama eliguqulelwe ngokuthi “badidekile” lithetha ukuthi “ukuba neentloni.” Intsalela imelwe nguPetros, yaye uvuyo lwabo luyathelekiswa nabo bayalayo umyalezo wemvula yamva. Isitshixo sabalikhulu elinamashumi amane anesine amawaka, kuba uPetros wanikwa “izitshixo” zobukumkani, “lilitye lembombo eliyintloko” elabekwa eSiyon. Elo litye liyamangalisa emehlweni amalungisa, yaye lilitye lesikhubekiso kwizinxila zakwaEfrayim.
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.
Ilitye abalakhi balalayo sele liyintloko yembombo. Oku kwenziwe nguYehova; kuyamangalisa emehlweni ethu. IiNdumiso 118:22, 23.
Jesus commented on these verses in the conclusion of the parable of the vineyard.
UYesu waphawula ngezi ndinyana ekuphetheni komzekeliso wesidiliya.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.
UYesu wathi kubo, Anizange na nifunde eziBhalweni ukuthi, Ilitye abalakhayo abalalayo, lona elo liye laba yintloko yekona; oku kwenziwe yiNkosi, yaye kuyamangalisa emehlweni ethu? Ngenxa yoko ndithi kuni, UBukumkani bukaThixo buya kususwa kuni, bunikwe uhlanga oluvelisa iziqhamo zabo. Naye lowo uwela phezu kweli litye uya kwaphuka; ke lowo liya kuwela phezu kwakhe, liya kumchoboza abe luthuli. Ke kaloku, bakuva ababingeleli abakhulu nabaFarisi imizekeliso yakhe, baqonda ukuba uthetha ngabo. Kodwa xa babefuna ukumbamba, baloyika isihlwele, ngokuba sasimbamba njengomprofeti. Mateyu 21:42–46.
Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.
Nabani na owamkela umyalezo osisiseko, uya kwaphulwa; kuba iLiwa nguKristu, yaye umsebenzi wevangeli kukuthoba umntu ade afike eluthulini.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.
“Kuyintoni ukugwetyelwa ngokholo? Ngumsebenzi kaThixo wokubeka uzuko lomntu eluthulini, nokwenzela umntu oko kungekho emandleni akhe ukuba azenzele kona. Xa abantu bebona ukungabi nto kwabo ngokwabo, balungiselelwa ukwambathiswa ngobulungisa bukaKristu. Xa beqala ukudumisa nokuphakamisa uThixo imini yonke, ngoko ngokubukela bayaguqulwa babe ngumfanekiso omnye. Kuyintoni ukuzalwa ngokutsha? Kukutyhilela umntu oko kuyinyaniso ngemvelo yakhe, ukuba kuye ngokwakhe akaxabisekanga.” Manuscript Releases, umqulu 20, 117.
Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.
Nabani na owalayo ilitye lembombo uyatshatyalaliswa, njengoko kwenzeka kuSirayeli wamandulo ekuzalisekeni kokusetyenziswa kukaYesu komzekeliso wesidiliya. AmaYuda amlahla uKristu, aza amlahlayo noMoses, kuba ukuba ayekholiwe nguMoses, ngewayekholiwe nakuKristu. Awala umthetho kaThixo, efundisa njengezimfundiso imithetho yabantu. UKristu, uMoses, noMthetho bonke bangumqondiso weziseko, yaye uKristu nguye kuphela isiseko esinokubekwa; kodwa uKristu njengesiseko umelwe ngemiqondiso emininzi. UMoses noMthetho bobabini bayimizekelo yale nyaniso. UKristu nguye kuphela isiseko, kodwa oku kuthetha kuphela ukuba ezinye iziseko ezikwilizwi laKhe lesiprofeto zingumqondiso nje wenxenye ethile yesimilo saKhe.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Kuba akukho namnye umntu unokubeka esinye isiseko ngaphandle kweso sele sibekiwe, esinguYesu Kristu. 1 Korinte 3:11.
Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.
UYesu uliLizwi, yaye ngenxa yoko imithetho engaphakathi kweLizwi laKhe imela Yena ngokwaKhe. Kungenxa yoko le nto uDade White ebhala ukuba iMithetho eliShumi yikopi echanileyo yesimilo sikaKristu. UngowokuQala nowokuGqibela, yaye xa emelwa ngolu hlobo oku kubonisa ukuba uKristu usoloko ebonakalisa isiphelo sento kunye nesiqalo sento. NjengeLizwi, ukwanguye “iNyaniso,” yaye inyaniso sisakhelo sobuprofeti. UnguNgonyama yesizwe sakwaYuda xa etywina yaye evula itywina leLizwi laKhe. Ukwangulilitye lembombo eliba lilitye lesiciko. Ilitye lembombo lingumfuziselo nje waKhe njengesiseko, okanye unobumba wokuqala wegama lesiHebhere elithi “inyaniso.” Ilitye lesiciko ngumsebenzi wesithsaba etempileni, yaye xa lihambelaniswa nesakhelo senyaniso, ilitye lesiciko linamandla aphindwe amashumi amabini anesibini ngaphezu kwelitye lembombo. Into emangalisayo emehlweni abo baye bangcamla ukuba iNkosi ilungile, yindlela imigaqo yesakhelo senyaniso ehambelana ngayo nelitye lembombo nelitye lesiciko ukuchonga esinye sezitshixo zobuprofeti ezanikwa uPetros.
The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.
Unobumba, unobumba lokuqala, bunye, kodwa i-omega, unobumba wokugqibela, ngamashumi amabini anesibini. Iigugu zikaMiller zakhanya njengelanga, kodwa xa indoda enebhrashi yokususa uthuli yaqokelela ezo gugu ndawonye, zaba qaqamba ngokuphindwe kalishumi. Ukuqonda ukuba isiphelo somgca wesiprofeto siyafana nesiqalo somgca wesiprofeto, kodwa sinamandla ngakumbi kunaso, “kuyamangalisa.” Yinxalenye yesimilo sikaKristu; sesinye sezitshixo ezanikwa uPetros ukuze abophe ikhulu elinamashumi amane anesine amawaka.
Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.
“Indlu yokomoya” kaPetros yibhokisi yephupha likaWilliam Miller, yaye ikwayindlu kaMalaki yokugcina izishumi neminikelo. Xa iifestile zezulu zivulwa, elinye iqela likhutshelwa ngaphandle kwegumbi, lize elinye iqela liphoselwe ebhokisini, linikwe izambatho ezimhlophe zelinen zecawe kaThixo eyoyisayo.
“Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.
“Ngokunyanisekileyo nangokusesidlangalaleni abantu bakwaYuda babebophe izifungo zabo zokuthobela umthetho kaThixo. Kodwa xa impembelelo kaEzra noNehemiya yayirhoxisiwe okwethutyana, babebaninzi abamshiyayo uYehova. UNehemiya wayebuyele ePersi. Ngexesha lokungabikho kwakhe eYerusalem, ububi bangena ngobuqhophololo obabusongela ukuguqula isizwe. Abanquli-zithixo abazange bazuze indawo yokuma kuphela esixekweni, kodwa ngobukho babo bawangcolisa kwanamaziko etempile ngokwawo. Ngokutshata neentlanga, ubuhlobo babusekwe phakathi kukaEliyashibhi umbingeleli omkhulu noTobhiya umAmon, utshaba olukhulu lukaSirayeli. Ngenxa yalo manyano lungcwele, uEliyashibhi wayemvumele uTobhiya ukuba ahlale egumbini elalinxulumene netempile, elalisakuba lisetyenziswa njengendawo yokugcina izishumi neminikelo yabantu.”
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“Ngenxa yenkohlakalo nobuqhophololo bama-Amoni namaMowabhi ngakumaSirayeli, uThixo wayethe ngenkcazelo kaMoses mabavalelwe ngaphandle ngonaphakade ebandleni labantu baKhe. Bona kwiDuteronomi 23:3–6. Ngokuchasa eli lizwi, umbingeleli omkhulu wayezikhuphile iminikelo eyayigcinwe egumbini lendlu kaThixo, ukuze enze indawo yalo mmeli wohlanga olwalugwetyiwe. Akunako ukubonakaliswa ukudelela uThixo okukhulu kunoku kunikwa olu lubabalo kulo lutshaba lukaThixo nenyaniso yaKhe.”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
“Ekubuyeni kwakhe evela ePersi, uNehemiya wafumanisa oku kungcoliswa kukhaliphileyo, waza wathabatha amanyathelo akhawulezileyo okugxotha loo mngeneli. ‘Ndabuhlungu kakhulu,’ utsho yena; ‘ngenxa yoko ndazikhuphela ngaphandle zonke izinto zendlu kaTobhiya egumbini. Ndaza ndalaya, baza bahlambulula amagumbi: ndaza ndabuyisela khona kwakhona izitya zendlu kaThixo, kunye nomnikelo wokudla nesiqhumiso.’”
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.
“Yayingekuphela nje ekubeni itempile ihlanjelwe, kodwa neminikelo yayisetyenziswe gwenxa. Oku kwakuthande ukudimaza ukupha ngesisa kwabantu. Babephulukene nenzondelelo nobushushu bomoya, yaye babengathandi ukuhlawula izishumi zabo. Oovimba bendlu kaYehova babengagcwaliswanga kakuhle; abaninzi kwiimvumi nabanye ababebandakanywe enkonzweni yetempile, bengafumani nkxaso yaneleyo, bawushiya umsebenzi kaThixo baya kusebenza kwenye indawo.
“Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.
“UNehemiya waqalisa ukusebenza ukuze alungise ezi zixhaphazo. Wabahlanganisa abo babeshiye inkonzo yendlu yeNkosi, ‘wababeka ezindaweni zabo.’ Oku kwabakhuthaza abantu ngokuzithemba, yaye wonke uYuda wazisa ‘isishumi sengqolowa nesewayini entsha neoli.’ Amadoda ‘awayebalwe njengathembekileyo’ enziwa ‘abagcini bobutyebi phezu kweendawo zokugcina ubutyebi,’ ‘kwaye umsebenzi wawo wawukukwabela abazalwana bawo.’” Prophets and Kings, 669, 670.
When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.
Xa uNehemiya “wamkhuphela ngaphandle uTobhiya,” wayengumfuziselo ongaphambili kaKristu egxotha abatshintshi bemali ngaphandle kwakwaloo tempile inye. Yayingeyiyo nje itempile ngokwayo, kodwa lelona gumbi itempileni apho kwakuqokelelwa khona izishumi. Xa uEliyakim waseFiladelfiya wangena esikhundleni sikaShebhena waseLawodike, uShebhena wayengunondyebo owaphoswa emasimini akude.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.
Utsho iNkosi uThixo wemikhosi ukuthi, Hamba, uye kulo mgcini-butyebi, kuShebhena lo uphethe indlu, uthi, Unantoni na apha? yaye unabani na apha, ude uzikrobele ingcwaba apha, njengokroba ingcwaba phezulu, ezigrumbela indawo yokuhlala eliweni? Yabona, uYehova uya kukuthabatha akuse ekuthinjweni okunamandla, akugqume ngenene. Uya kukusonga ngogonyamelo, akujulele njengombhoxo ezweni elibanzi; uya kufela khona, neenqwelo zobuqaqawuli bakho zibe lihlazo kwindlu yenkosi yakho. Ndiya kukugxotha esikhundleni sakho, akuwise phantsi kweso sikhundla sakho.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.
Kothi ke ngoko ngolo suku, ndiya kubiza umkhonzi wam uEliyakim unyana kaHilekiya: ndiya kumnxibisa ngengubo yakho, ndimqinise ngebhanti lakho, yaye ndiya kumphathisa ulawulo lwakho esandleni sakhe; kwaye uya kuba nguyise kubemi baseYerusalem, nakwindlu yakwaYuda. Isitshixo sendlu kaDavide ndiya kusibeka egxalabeni lakhe; ngokunjalo uya kuvula, kungabikho uya kuvala; yaye uya kuvala, kungabikho uya kuvula.
And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.
Ndiya kumbethe njengosikhonkwane endaweni eqinileyo; abe yitrone yozuko endlwini kayise. Kwaye baya kuxhoma phezu kwakhe lonke uzuko lwendlu kayise, inzala namasebe ayo, zonke izitya ezincinane, kwa kwizitya zeendebe kuse kuwo onke amabhotile amakhulu. Ngaloo mini, utsho uYehova wemikhosi, usikhonkwane olumbethelelweyo endaweni eqinileyo luya kususwa, lugawulwe, luwe; nomthwalo owawuphezu kwalo uya kunqunyulwa; kuba uYehova utshilo. Isaya 22:15–22.
In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.
Ngomhla uShebhena osisidenge waseLawodikea aya kukhutshelwa ngaphandle, uEliyakim unikwe ulawulo lwebandla eloyisileyo. Xa uKristu eyicoca itempile yamakhulu alikhulu anamashumi amane anesine amawaka, eyisusa kwinkunkuma ebigqume amatye axabisekileyo, ubonakalisa ukuba uya “kubagquma” abo bamelwe nguShebhena. Phambi kokuba kuvulwe iifestile zezulu amatye axabisekileyo ayegqunywe yinkunkuma, yaye xa inkunkuma ikhutshelwa ngaphandle, inkunkuma ke igqunywa lihlazo. Iphupha likaWilliam Miller lichaza ukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka.
The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.
Ibhokisi, yindawo yokugcina kaMalaki, yindlu yokomoya kaPetros, nomnquba kaEliya awayefuna ukuwakhayo uPetros. Indoda enebrashi yothuli ibonakalisa ukutywinwa kwekhulu elinamashumi amane anesine amawaka xa Ephosa amatye anqabileyo ebhokisini. UMalaki uchaza uvavanyo oluqinisekisa ukuba abantu bakaThixo babuye ngenene kuye.
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Bandula ke abo boyikayo uYehova bathetha rhoqo omnye nomnye; waza uYehova waphulaphula, wayiva loo nto, kwaza kwabhalwa incwadi yokukhumbuza phambi kwakhe ngenxa yabo boyikayo uYehova, nabacinga ngegama lakhe. Kwaye baya kuba ngabam, utsho uYehova wemikhosi, ngaloo mini xa ndiqokelela ubuncwane bam; ndibasindise, njengokuba umntu emsindisa unyana wakhe omkhonzayo. Nize nibuye, nahlule phakathi kwelungisa nomenzi-bubi, phakathi komkhonzi kaThixo nalowo ungamkhonziyo. Malaki 3:16–18.
Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.
Ukubuya lilizwi elingundoqo kulo mbhalo, kuba uThixo ubiza abantu Bakhe ukuba babuyele kuYe, kodwa ukwacela umngeni kwabo bantu ukuba bamvavanye, ngokubuyisa izishumi neminikelo, yaye kukho nexesha apho amalungisa aya “kubuyela,” aze ngokwenjenjalo “aqonde” umahluko phakathi kwezilumko neziziyatha. Abo babemoyika uYehova, nabecinga ngegama Lakhe, ngabo abamele ukuba babe ngumqondiso wamakhulu amane anamashumi amane anesine amawaka.
The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.
Ukoyika uYehova luluvavanyo lokuqala, ngoko ke xa ivesi yeshumi elinesithandathu isithi, “ngoko ke” abo babemoyika uYehova, ibhekisa emva embalisweni wesiprofeto.
Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.
“Amazwi enu abe lukhuni ngokuchasene nam,” utsho uYehova. “Kanti nina nithi, ‘Sithethe ntoni na kangaka ngokuchasene nawe?’ Nithe, ‘Lilize ukukhonza uThixo; yaye yintoni na inzuzo yokuba sigcine umyalelo wakhe, nokuba sihambe sisentlungwini phambi koYehova wemikhosi? Ke ngoku sithi abanekratshi banoyolo; ewe, abo benza ububi bayaphakanyiswa; ewe, nabo bamlingayo uThixo bayasindiswa.’” Malaki 3:13–15.
Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.
UMalaki uthi, “kwaye ngoku sibabiza ngokuba banoyolo abanekratshi.” Amanxila akwaEfrayim abizwa ngokuba “sisithsaba sokukratsha,” yaye ayenovuyo xa ayecinga ukuba uMoses noEliya, abo baprofeti babini babebathuthumbisa, babefile. Ayenovuyo olungako, kangangokuba athumela izipho omnye komnye.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Kwaye izidumbu zabo ziya kulala esitratweni seso sixeko sikhulu, esithi ngokwasemoyeni sibizwe ngokuba yiSodom neYiputa, apho nayo iNkosi yethu yabethelelwa emnqamlezweni. Kwaye abo baphuma ebantwini nasezizalwaneni nasezilwimini nasezintlangeni baya kuzibona izidumbu zabo iintsuku ezintathu nesiqingatha, bangavumi ukuba izidumbu zabo zibekwe emangcwabeni. Kwaye abo bahlala emhlabeni baya kuvuya ngenxa yabo, bavuyele, bathumelelane izipho; ngokuba aba baprofeti babini babebathuthumbisa abo bahlala emhlabeni. ISityhilelo 11:8–10.
The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.
Abaneqhayisayo bonwabile ukususela ngomhla we-18 kuJulayi, 2020 ukuya kutsho ku-2023. Ngomhla we-18 kuJulayi, 2020 isigidimi sasithe “qwabalala” nxamnye ne “Nkosi.” Ngomhla we-18 kuJulayi, 2020 asizange siqonde ukuba sasithethe kakubi gqitha kangakanani na nxamnye noThixo neLizwi laKhe. Sidanile, sangena exesheni lokulinda njengoko limelwe sisililo esithi, “Kulilize ukukhonza uThixo; kunenzuzo yintoni na ukuba sigcine ummiselo wakhe, nokuba sihambe sisentlungwini phambi kweNkosi yemikhosi?” Oku kuyahambelana nesililo sikaYeremiya, xa ebonakalisa ukudana kokuqala.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.
Andizange ndihlale embuthanweni wabagculeli, ndingavuyi; ndahlala ndedwa ngenxa yesandla sakho; kuba undizalisile ngumsindo. Yini na intlungu yam ihleli ihleli, nesilonda sam singanyangekiyo, esingavumiyo ukuphiliswa? Woba ngowobuxoki kum na, ube njengamanzi asilelayo? Yeremiya 15:17, 18.
Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:
Amazwi ethu ayenesibindi ngoqikelelo lukaJulayi 18, 2020, yaye ngelo xesha sasingekazi ukuba sivukele kakubi kangakanani na. Ekudaneni ixesha lokulibala laliqalile, ngoxa elinye iqela lalilila nelinye iqela lavuya. Kulo mongo uMalaki uthi:
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
Ngoko abo babemoyika uYehova bathetha rhoqo omnye nomnye; uYehova waphulaphula, wakuvuya ukuva oko, kwaza kwabhalwa phambi kwakhe incwadi yesikhumbuzo ngenxa yabo babemoyika uYehova, nabecinga ngegama lakhe. Kwaye baya kuba ngabam, utsho uYehova wemikhosi, ngaloo mini xa ndiqokelela ubuncwane bam; ndibasindise, njengoko umntu esindisa unyana wakhe olungiselela yena.
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Niya kubuya nibuye nahlule phakathi kwelungisa nongendawo, phakathi kwalowo ukhonza uThixo nalowo ungamkhonzanga. Malaki 3:16–18.
In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.
Ngo-2024, uvavanyo olusisiseko olwalumelwe kukoyika uYehova lwafika. Kwabonakaliswa iindidi ezimbini kolo vavanyo, yaye iqela elalibumba ezo ndidi zimbini lalithetha rhoqo omnye nomnye kwiintlanganiso eziqhelekileyo ze-Zoom, kuzo zonke ezo ntsuku zintathu nesiqingatha. INkosi yaphulaphula iingxoxo zabo. Udidi olwalumoyika uYehova lwalucamngca ngegama laKhe; uPalmoni, iNgonyama yesizwe sakwaYuda, uAlfa no-Omega, iNyaniso, iLizwi, iSazi seelwimi esiMmangaliso, ilitye lembombo nelitye lentloko, iMvana, uMbingeleli oMkhulu waseZulwini, iTempile, iLiwa. Abo bangena kuloo ncwadi bamiselwe ukuba babe ziijuweli esithsabeni esimele umqondiso wobukumkani bozuko. Xa ezakuzilungisa ezo juweli, baya kubuya, bahlule phakathi kwelungisa nongendawo. Xa eziphosa ezo juweli ebhokisini, kungelo xesha ke kuya kwahlulwa ukuba ngubani osisidenge nokuba ngubani osisilumko.
Malachi records:
UMalaki ubhala athi:
Return unto me, and I will return unto you,
Buyelani kum, nam ndiya kubuyela kuni,
But ye said, Wherein shall we return?
Kodwa nina nathi, Siza kubuyela ngantoni na?
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.
Zisani zonke izishumi endlwini yokugcina, ukuze kubekho ukudla endlwini yam, nindivavanye ngoku ngale nto, utsho uYehova wemikhosi, ukuba andiyi kunivulela iifestile zezulu, ndinithululele intsikelelo, ukuze kungabikho ndawo yaneleyo yokuyamkela.
The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.
Uvimba-zinto yibhokisi, yaye izishumi ziziintombi ezilumkileyo. Uvimba-zinto uliLizwi likaThixo elibekwe kwisakhelo esitsha senyaniso. Amatye anqabileyo aphoswa kuloo bhokisi ziinyaniso ezinxulumene nomyalezo wesikhalo sasezinzulwini zobusuku. Izishumi zazigcinwa kwigumbi elithile etempileni, njengoko kubonisiwe ekuhlanjululweni kukaNehemiya. Ibhokisi novimba-zinto, okanye indlu yokomoya kaPetros, zimele itempile kaThixo, yaye amatye anqabileyo amele iitempile zobuntu ezidityaniswe noButhixo kwindawo efihlakeleyo yoPhezukonke. Abathunywa abangabantu abanakwahlulwa kumyalezo wobuThixo. Amatye anqabileyo ngabathunywa bakaThixo, yaye kwangaxeshanye angumyalezo abawuvakalisayo. Impembelelo iphindaphinda ichaze umyalezo nomthunywa bedityanisiwe.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
“UThixo ulubize ibandla laKhe ngale mihla, njengoko wabiza amaSirayeli amandulo, ukuba lime njengokukhanya emhlabeni. Ngomkhonto onamandla wenyaniso, imiyalezo yengelosi yokuqala, yesibini, neyesithathu, ubahlule emabandleni nakwihlabathi ukuze abasondeze kufuphi kuYe ngobungcwele. Ubenze abagcini bomthetho waKhe, waza wabanikela iinyaniso ezinkulu zesiprofeto zale mihla. Njengamazwi angcwele awathembisa amaSirayeli amandulo, ezi ziyingqiniseko engcwele emele ukwaziswa ehlabathini. Iingelosi ezintathu zeSityhilelo 14 zimela abantu abamkela ukukhanya kwemiyalezo kaThixo, baze baphume njengabameli baKhe ukuze bavakalise isilumkiso kubo bonke ubude nobubanzi bomhlaba. UKristu uthi kubalandeli baKhe: ‘Nina nilukhanyiselo lwehlabathi.’ Kumphefumlo wonke owamkela uYesu umnqamlezo waseKalvari uthetha usithi: ‘Khangela ixabiso lomphefumlo: “Hambani niye ehlabathini lonke, nishumayele iindaba ezilungileyo kuyo yonke indalo.” Akukho nto emele ukuvunyelwa ukuba ithintele lo msebenzi. Ngowona msebenzi ubaluleke ngaphezu kwayo yonke into ngeli xesha; umele ufikelele kude njengonaphakade. Uthando awathi uYesu walubonakalisa kwimiphefumlo yabantu ngedini awalenzayo ngenxa yokuhlangulwa kwabo, luya kuba ngamandla aqhubayo kubo bonke abalandeli baKhe.” Testimonies, volume 5, 455.
We will begin to draw together these concepts in the next article.
Kweli nqaku lilandelayo siza kuqalisa ukuzidibanisa ezi ngcamango.
“During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.
“Ebudeni beminyaka engamashumi amahlanu yokugqibela yobomi bam, ndibe namathuba axabisekileyo okufumana amava. Ndibe namava kwisigidimi sengelosi yokuqala, eyesibini, neyesithathu. Iingelosi zimelwe njengezibhabha esibhakabhakeni phakathi, zivakalisa ehlabathini isigidimi sesilumkiso, yaye zinokunxulumana okuthe ngqo nabantu abaphila kwimihla yokugqibela yembali yalo mhlaba. Akukho bani ulivayo ilizwi lezi ngelosi, kuba ziluphawu lokumela abantu bakaThixo abasebenza ngokuvisisana neyunivesi yasezulwini. Amadoda nabafazi, abakhanyiselwe nguMoya kaThixo baza bangcwaliswa ngenyaniso, bavakalisa ezi zigidimi zintathu ngokulandelelana kwazo.”
“I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.
“Ndibe nenxaxheba kulo msebenzi uzukileyo. Phantse onke amava am obuKristu adityaniswe nawo. Kukho abo basaphilayo ngoku abanamava afana nawam. Bayiqondile inyaniso evulekayo yeli xesha; bahambile benyathelana noMkhokeli omkhulu, iNtloko yomkhosi weNkosi.
“In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:
“Ekubhengezweni kwezi zigidimi, yonke imiqathango yesiprofeto izalisekile. Abo babenelungelo lokuthabatha inxaxheba ekubhengezeni ezi zigidimi bazuze amava axabiseke kakhulu kubo; yaye ngoku, xa siphakathi kweengozi zale mihla yokugqibela, xa kuya kuviwa amazwi macala onke esithi, ‘Nanku uKristu,’ ‘Nantsi inyaniso’; logama umthwalo wabaninzi ikukushukumisa isiseko sokholo lwethu esasisikhokele ukuba siphume kwiicawa nasehlabathini ukuze sime njengabantu abakhethekileyo ehlabathini, njengoko kwaba kuYohane ubungqina bethu buya kuthwalwa:
“‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’
“‘Oko kwakukho kwasekuqaleni, esakuvayo, esakubonayo ngamehlo ethu, esakukhangelayo, nezandla zethu zakuchukumisayo, ngokuphathelele kwiLizwi lobomi;… oko sikubonileyo nesikuvileyo sikuxelisa kuni nani, ukuze nani nibe nobudlelane nathi.’
“I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.
“Ndiyazingqina izinto endizibonileyo, izinto endizivileyo, izinto ezichukunyiswe zizandla zam ngoLizwi loBomi. Kwaye obu bungqina ndiyazi ukuba buvela kuYise nakuNyana. Sibone, kwaye siyangqina, ukuba amandla oMoya oyiNgcwele aye ahamba nokwaziswa kwenyaniso, elumkisa ngosiba nangelizwi, enika izigidimi ngokulandelelana kwazo. Ukukhanyela lo msebenzi kuya kuba kukukhanyela uMoya oyiNgcwele, yaye kuya kusibeka phakathi kwelo qela limkileyo elukholweni, lilalela oomoya abalahlekisayo.”
“The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.
“Utshaba luya kusebenzisa yonke into luyenze isebenze ukuze luncothule ukuthembela kwamakholwa kwiintsika zokholo lwethu ezikwizigidimi zexesha elidlulileyo, ezisibeke phezu kweqonga eliphakamileyo lenyaniso engunaphakade, nezithe zamisa zaza zanika isimilo umsebenzi. INkosi uThixo wakwaSirayeli ibakhokele abantu baYo, ibatyhilela inyaniso enemvelaphi yasezulwini. Ilizwi laYo livakele, yaye lisavakala, lisithi, Qhubekani nisuka emandleni nisiya emandleni, nisuka elubabalweni nisiya elubabalweni, nisuka eluzukweni nisiya eluzukweni. Umsebenzi uya usomelela yaye uya usanda, kuba iNkosi uThixo wakwaSirayeli ilukhuselo lwabantu baYo.”
“Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.
“Abo babambelele inyaniso ngokwethiyori kuphela, ngokungathi bayichukumisa nje ngeencam zeminwe yabo, abangayizisanga imigaqo yayo engcweleni yangaphakathi yomphefumlo, kodwa beyigcinile inyaniso ephilisayo enkundleni engaphandle, abasayi kubona nto ingcwele kwimbali yakudala yaba bantu eyenze baba yile nto bayiyo, yaza yabamisela njengabasebenzi abazingisayo, abazinikeleyo, abangabathunywa bevangeli ehlabathini.
“The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.
“Inyaniso yeli xesha ixabisekile, kodwa abo iintliziyo zabo zingakhange zaphulwe kukuwela phezu kwelitye, uKristu Yesu, abayi kuyibona, bengayi kuyiqonda into eyinyaniso. Baya kwamkela oko kukholisa ezabo iingcamango, baze baqalise ukwakha esinye isiseko kuneso sabekwayo. Baya kuthomalalisa amampunge abo nokuzihlonela kwabo, becinga ukuba bayakwazi ukususa iintsika zokholo lwethu, baze bazibeke endaweni yazo iintsika abaziyile ngokwabo.
“This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.
“Oku kuya kuqhubeka nje kuphela logama ixesha lisaqhubeka. Nabani na oye waba ngumfundi osondeleyo weBhayibhile uya kubona aze aqonde indawo enzulu nengcwele yabo baphila kwimiboniso yokugqibela yembali yalo mhlaba. Baya kuva ukunganeli kwabo nobuthathaka babo, baze benze owona msebenzi wabo wokuqala ukuba bangabi nenkangeleko nje yobuthixo kuphela, koko babe nonxulumano oluphilayo noThixo. Abayi kuba nabuganga bokuphumla ade uKristu abunjwe ngaphakathi kubo, ithemba lozuko. Isiqu siya kufa; ikratshi liya kugxothwa emphefumlweni, kwaye baya kuba nobulali nobumnene bukaKristu.” Notebook Leaflets, 60, 61.