The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-One

Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

ULevitikus wamashumi amabini anesithathu uveza imithendeleko yasentlakohlaza neyasekwindla, yaye ukumelwa kwale mithendeleko kunobunzulu bobuthixo kwisakhiwo sayo, nasekuhambelaneni ngokugqibeleleyo kwezakhiwo zesiqalo nezokugqibela ngaphakathi kwesakhiwo siphela. Imithendeleko yasentlakohlaza nemithendeleko yasekwindla iyahambelana. Esi sahluko singqina ngoPalmoni, uMbali-manani omangalisayo, kaninzi nangakumbi. Esi sahluko sinxibelelana ngokuqinileyo nangokumangalisayo nomyalezo wemihla yokugqibela wabaliwaka elikhulu elinamakhulu alikhulu anamashumi amane anesine.

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

Inani elithi “23” limela intlawulelo, eyindibaniselwano yoBungcwele nobuntu. Igama elithi Levitikus limela ububingeleli bamawaka alikhulu elinamashumi amane anesine amawaka, kuba bonke abaprofeti bathetha ngemihla yokugqibela, yaye ababingeleli bemihla yokugqibela ngabo uPetros ababiza ngokuba bububingeleli obungcwele. Ububingeleli obungcwele bukaPetros bububulumko abo baqondayo ukwanda kolwazi oluvelisa isigidimi soKhalelo lwasezinzulwini zobusuku. Izidenge, okanye abangendawo njengoko uDaniyeli ebachaza, bayalugatya ukwanda kolwazi, yaye uHoseya uyasazisa ukuba ngenxa yesi sizathu bayaliwa njengababingeleli.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

Abantu bam bayatshatyalaliswa ngenxa yokuswela ulwazi; ngenxa yokuba ululahlile ulwazi, nam ndiya kukulahla, ukuze ungabi ngumbingeleli kum; ekubeni uwulibele umthetho woThixo wakho, nam ndiya kubalibala abantwana bakho. Ngokwanda kwabo, banda ukona kum; ngenxa yoko ndiya kuluguqula uzuko lwabo lube lihlazo. Hosea 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

Amanxila akwaEfrayim, uIsaya awabiza kanjalo ngokuba “sisithsaba sobuqaqawuli,” ubuqaqawuli babo buguqulwa bube “ziintloni.” UHoseya uchaza ngokucacileyo ukuba abo balandulayo ukwanda kolwazi lweemihla zokugqibela bayibandla lamaSeventh-day Adventist laseLawodike, kuba wabhala wathi, “Abantu bam.” Abantu bakhe baya kulahlwa njengababingeleli, yaye oko kwenzeka kwisizukulwana sokugqibela nesisesine, kuba Uza kuzilibala abantwana babo, yaye abantwana bamele isizukulwana sokugqibela.

At—one—ment

Ucamagushelo—ukuba—mnye

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

Isihloko esithi “Levitikus 23,” sithetha “uxolelaniso lobubingeleli bamawaka alikhulu anamashumi amane anesine.” Le nyaniso ingafunyanwa ngokudibanisa nje igama lencwadi nenani lesahluko. Uxolelaniso oluxutyushwa yiLevitikus amashumi amabini anesithathu luthetha “ukwenziwa banye,” kwaye luchaza ukudityaniswa koBungcwele nobuntu. Olo dityaniso lumelwe zizininzi iisimboli eLizwini likaThixo, olunye lwazo kukuba itempile yomntu imele idityaniswe neTempile eNgcwele.

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

Itempile yomntu inesakhiwo seechromosome ezingamadoda “23” nezechromosome ezingabafazi “23”. UPetros uchaza ukuba ububingeleli bamawaka alikhulu anamashumi amane anesine buyi “ndlu yomoya.” Ezo chromosome zidibana kunye njengoko kusenjenjalo ngendoda nomfazi, yaye oko akudibanisileyo uThixo, makangahlukanisi umntu. Umtshato ungomnye umfuziselo wobunye bokuxolelaniswa. ULevitikus “23” uthetha ukudityaniswa kwetempile yoMbingeleli oMkhulu waseZulwini, kunye netempile yababingeleli abangamawaka alikhulu anamashumi amane anesine.

Twenty-two Verses

Iindinyana Ezimashumi Amabini Anesibini

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

Imibhiyo yasentwasahlobo ekuLevitikus amashumi amabini anesithathu imelwe kwiivesi zokuqala ezingamashumi amabini anesibini zesahluko, yaye imibhiyozo yasekwindla imelwe kwiivesi zokugqibela ezingamashumi amabini anesibini zesahluko. Ivesi yokugqibela yivesi yamashumi amane anesine, umqondiso ka-1844, xa uMhla woXolelaniso ongumfuziselo ogqityiweyo waqala ngomhla weshumi wenyanga yesixhenxe, ekuzalisekiseni iLevitikus amashumi amabini anesithathu. Isahluko samashumi amabini anesithathu sahlulwe saba ngamaxesha amabini eevesi ezingamashumi amabini anesibini; omabini la maxesha eevesi ezingamashumi amabini anesibini anxulunyaniswe ngokwengqiqo ngokuba eyimibhiyozo, kodwa akwahlulwe ngokwengqiqo ngenkonzo kaKristu yeyadi nendawo engcwele, emelwe yintwasahlobo, nangenkonzo yaKhe yeNdawo Engcwele Kakhulu emelwe yikwindla.

22

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Zombini imithendeleko yasentwasahlobo neyasekwindla imelwe ziindima ezingamashumi amabini anesibini, yaye ezo ndima ziyangqinelana nobungqina boonobumba besiHebhere, obuquka iileta “ezingama-22”. “22” sisishumi ku-“220”, nto leyo eluphawu lokudityaniswa kobuThixo nobuntu. “220” imele ukuqala kweminyaka engama-2,520 yokusasazwa kukaYuda, kwaneminyaka engama-2,300 ukuya kuMhla woCamagushelo. Indawo yokuqala yama-2,520 yayingu-677 BC, yaye indawo yokuqala yama-2,300 yayingu-457 BC, ngaloo ndlela ichaza iminyaka engamakhulu amabini anamashumi amabini njengonxibelelwano phakathi kwesiprofeto sokunyathelwa phantsi komkhosi kaThixo nesiprofeto sokunyathelwa phantsi kwengcwele kaThixo. Zombini ezo ziprofeto zaphela ekufikeni koMhla woCamagushelo ongumfuziselo ozalisekileyo ngo-Oktobha 22, 1844.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

Ngaloo mhla, kwaqalisa umsebenzi kaKristu wokudibanisa itempile yobuntu neTempile engcwele kaThixo, yaye ngelo xesha kwazaliseka zombini uHabakuki 2:20 noYohane 2:20. UHabakuki wabonisa ukuba ubuThixo babungelo xesha bukhona eNdaweni eNgcwele Kakhulu, yaye uYohane wabhala ukuba itempile yamaMillerite, eyayiza kungena ngokholo kuloo Ndawo iNgcwele Kakhulu, yayiligqibile ixesha leminyaka engamashumi amane anesithandathu, elaliphawula ukwakhiwa kwetempile yobuntu yamaMillerite ukusukela ngo-1798 ukuya ku-1844. Imbali yeminyaka “46”, equlethe “23” no-“23”, imelwe ngumsebenzi kaWilliam Miller, owathi kuqala waqalisa ukuvakalisa umyalezo waloo mbali ngo-1831, kwiminyaka engama-“220” emva kokupapashwa kweBhayibhile yeKing James. ILizwi elingcwele elapapashwa ngo-1611, ladityaniswa nomthunywa ongumntu kwiminyaka engama-“220” kamva ngo-1831. Zombini imithendeleko yasentwasahlobo neyasekwindla zimelwe ziivesi “22”.

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Iindima ezingamashumi amabini anesibini ezinemigca emibini yomxholo omnye zifuna ukuba ngokwesiprofeto iindima zokuqala ezingamashumi amabini anesibini zibekwe ngaphezulu kwezingamashumi amabini anesibini ezilandelayo. Ekulungelelaniseni le migca mibini ngale ndlela, nidibanisa umsebenzi wentendelezo nendawo engcwele, omelwe kwimithendeleko yasentwasahlobo, kunye nomsebenzi kaKristu eNdaweni eNgcwele Kakhulu. Kulo mgangatho wesiprofeto oku kumela ukudityaniswa kweetempile ezimbini, nto leyo ebonakalisa umsebenzi kaKristu wokubuyisana.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Xa iivesi zokuqala ukuya kutsho kwamashumi amabini anesibini zilungelelaniswa nevesi yamashumi amabini anesithathu ukuya kweyamashumi amane anesine, kusekwa umgca wesiprofeto ongqinwa ngoonobumba abangamashumi amabini anesibini bealfabhethi yesiHebhere, nangumfuziselo omelwa linani elithi “22,” kwakunye nangumfuziselo omelwa yimibhiyozo, ngokuhambisana nokuzaliseka kwaloo mibhiyozo kwimbali engcwele.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Ukuqala kwemibhiyozo yasentwasahlobo kuqala ngokuchonga iSabatha yosuku lwesixhenxe, yaye ukuphela kwemibhiyozo yasekwindla kuchonga iSabatha yonyaka wesixhenxe. UKristu, njengoAlfa noOmega, wabeka iSabatha ekuqaleni nasekupheleni kwamangqina amabini e-“22” kumgca wobubingeleli bamalikhulu alikhulu anamashumi amane anesine amawaka.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

ISabatha yosuku lwesixhenxe yayikukukhanya okukhethekileyo ekuqaleni koMhla weNtlawulelo ongumfuziselo owazalisekileyo ngowe-1844, yaye ukukhanya kweSabatha yonyaka wesixhenxe kukukhanya ekupheleni. ISabatha yosuku lwesixhenxe kananjalo yayiyeyona ndibano ingcwele yokuqala kaLevitikus “23,” njengoko iSabatha yonyaka wesixhenxe iyeyokugqibela indibano engcwele kweso sahluko. ISabatha yi-alpha ne-omega yomgca wobubingeleli kwisahluko “23.” Eyokuqala, iSabatha yosuku lwesixhenxe, yi-alpha yobubingeleli bamawaka alikhulu anamashumi amane anesine, yaye eyokugqibela, iSabatha yonyaka wesixhenxe, yi-omega yobubingeleli bamawaka alikhulu anamashumi amane anesine.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Abo banobudlelane noThixo bahamba ekukhanyeni kweLanga loBulungisa. Abamhlazisi uMkhululi wabo ngokonakalisa indlela yabo phambi koThixo. Ukukhanya kwasezulwini kuyabakhanyisela. Njengoko besondela esiphelweni sembali yalo mhlaba, ulwazi lwabo ngoKristu, nangeziprofeto ezimayelana naye, luyanda kakhulu. Baxabiseke ngokungenasiphelo emehlweni kaThixo; kuba bamanyene noNyana wakhe. Kubo ilizwi likaThixo libubuhle nobuncomekayo obungaphaya kokuthelekiswa. Bayakubona ukubaluleka kwalo. Inyaniso iyatyhilwa kubo. Imfundiso yokwenziwa inyama kukaKristu ihonjiswa kukukhanya okuthambileyo. Bayabona ukuba isiBhalo sisitshixo esivula zonke iimfihlelo size sisombulule bonke ubunzima. Abo bangazange bavume ukwamkela ukukhanya nokuhamba ekukhanyeni abayi kukwazi ukuqonda imfihlelo yobuthixo, kodwa abo bangakhange bathandabuze ukuthwala umnqamlezo balandele uYesu, baya kubona ukukhanya ekukhanyeni kukaThixo.” The Southern Watchman, Aprili 4, 1905.

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

Apha, “kufuphi nokuvalwa kwembali yalo mhlaba,” ekupheleni koMhla woXolelaniso ongowomfuziselo wokwenene, “imfundiso yokuzalwa kukaKristu esenyameni” yambathiswa ukuqaqamba “okuthambileyo” njengoko kwakunjalo ngemfundiso yeSabatha yosuku lwesixhenxe ekuqaleni koMhla woXolelaniso ongowomfuziselo wokwenene.

“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“UYesu wasiphakamisa isigqubuthelo setyeya, ndaza ndabona amacwecwe amatye ekwakubhalwe kuwo iMithetho eliShumi. Ndothuka njengoko ndabona umthetho wesine usembindini kanye wale miyalelo ilishumi, ujikelezwe sisangqa esithambileyo sokukhanya. Ingelosi yathi: ‘Nguwo kuphela kwelishumi ochaza uThixo ophilileyo owadala amazulu nomhlaba nazo zonke izinto ezikukho. Xa kwabekwa iziseko zomhlaba, kwasekwa nesiseko seSabatha ngelo xesha.’” Testimonies, volume 1, 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

ISabatha yosuku lwesixhenxe, eyiyo “isiseko,” iqala kwiLevitikus “23,” yaye iSabatha yonyaka wesixhenxe iphelisa ubungqina bababingeleli njengoko bumelwe yimibhiyozo yasentlakohlaza neyasekwindla. ISabatha yonyaka wesixhenxe imele itempile eyakhiwe phezu kwesiseko. ISabatha yonyaka wesixhenxe ekupheleni imelwe yi-2,520, kanye njengokuba iSabatha yosuku lwesixhenxe imelwe yi-2,300. ISabatha yonyaka wesixhenxe imele “imfundiso yokuzalwa kukaKristu esenyameni.” ISabatha yosuku lwesixhenxe ngumqondiso woMdali, yaye iSabatha yonyaka wesixhenxe ngumqondiso wobuThixo obudityaniswe nobuntu.

Aligning the Lines

Ukulungelelanisa Imigca

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Xa silungelelanisa imithendeleko yasentwasahlobo nemithendeleko yasekwindla kuLevitikus amashumi amabini anesithathu, umthendeleko wePasika ulandelwa ngosuku olulandelayo ngumthendeleko weentsuku ezisixhenxe wesonka esingenagwele, yaye umthendeleko weziqhamo zokuqala ulandela usuku olusemva kokuba umthendeleko weentsuku ezisixhenxe wesonka esingenagwele uqale. Iimpawu zexesha ezintathu ngeentsuku ezintathu.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

Ixesha leentsuku ezisixhenxe elenza umthendeleko wesonka esingenagwele liqala ngentlanganiso engcwele lize liphele ngokunjalo. Ngosuku olulandela ukuqala komthendeleko wesonka esingenagwele, kufika umthendeleko weziqhamo zokuqala, yaye uquka umnikelo weziqhamo zokuqala zerhasi yasentwasahlobo. IPentekoste, ekwabizwa ngokuba ngumthendeleko weeveki, yenzeka kwiintsuku ezingamashumi amahlanu emva komthendeleko weziqhamo zokuqala, ophawula ukuqala kwexesha leeveki ezisixhenxe eliphela ngosuku lwamashumi amane anesithoba, olulandelwa yiPentekoste, okuthetha amashumi amahlanu.

Passover begins at even on the fourteenth. Passover is not a holy convocation.

IPasika iqala ngokuhlwa ngolwesine lweshumi elinesine. IPasika asiyindibano engcwele.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

Kwandule ke ngomhla weshumi elinesihlanu kufika umthendeleko wesonka esingenagwele, ongowemihla esixhenxe. Umhla wokuqala nomhla wokugqibela waloo mthendeleko wemihla esixhenxe ziindibano ezingcwele.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Ngosuku olulandelayo, usuku lweshumi elinesithandathu, usuku lweziqhamo zokuqala, luyafika. Emva koko kuqala ezo veki zisixhenxe eziphawulwa ngumthendeleko wePentekoste, yaye iPentekoste yenye yeendibano ezingcwele ezisixhenxe ezimelwe yimithendeleko yasentwasahlobo neyasekwindla. Iziqhamo zokuqala asiyondibano ingcwele.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

Ke kaloku ngomhla wokuqala wenyanga yesixhenxe umthendeleko wezigodlo, yindibano engcwele.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

UMhla woCamagushelo ngomhla weshumi wenyanga yesixhenxe yindibano engcwele, kodwa asingomthendeleko.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

Usuku lokuqala lomthendeleko weeDyunjana yindibano engcwele. Emva komthendeleko weentsuku ezisixhenxe kukho usuku lwesibhozo lweedyunjana, nangona usuku lwesibhozo luthathwa njengolungaphandle kwamaxesha amelwe yile mithendeleko. Olo suku lwesibhozo luyindibano engcwele.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Oku kulingana neendibano ezingcwele ezisixhenxe xa uquka iSabatha yosuku lwesixhenxe eyazisa imithendeleko. Iindibano ezingcwele ezisixhenxe nemithendeleko esixhenxe, nangona zihambelana ngendlela eyahlukileyo kuneendibano ezingcwele. Iimpawu zendlela zokuqala nezokugqibela ziiSabatha, kuqala ezosuku, emva koko ezonyaka. Ngaphakathi kwimithendeleko echongiweyo phakathi kweeSabatha zika-alpha no-omega kukho imithendeleko esixhenxe neendibano ezingcwele ezintlanu. Ukuba uquka iSabatha ka-alpha yosuku lwesixhenxe neSabatha ka-omega yonyaka wesixhenxe, unazo iindibano ezingcwele ezisixhenxe nemithendeleko esixhenxe. Kuyaqondakala ukuba usuku lwesibhozo lweMinquba aluyonxalenye yemithendeleko, yaye lwenza imfihlelo yokuba owesibhozo abe ngowabasixhenxe. Ingongoma endiyichongayo apha yeyokuba uYesu, njengoPalmoni, walungiselela ukwahluka kwamanani ngaphakathi kwesahluko “23” ngendlela emangalisayo ngokupheleleyo.

Spring

Intwasahlobo

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

Imithendeleko yasentwasahlobo iqulethe ixesha lomthendeleko weentsuku ezisixhenxe lesonka esingenagwele, eliquka indibano engcwele ye-alpha ekuqaleni nendibano engcwele ye-omega ekupheleni. IPentekoste yindibano engcwele yesithathu kwimithendeleko yasentwasahlobo. IPentekoste ifika emva kwexesha leeveki ezisixhenxe, eliphela ngomthendeleko ngomhla wamashumi amahlanu. Imithendeleko yasentwasahlobo iphawulwa ziintsuku ezine zomthendeleko namaxesha amathathu. IPasika, isonka esingenagwele, iziqhamo zokuqala, nePentekoste zezona ntsuku zine zomthendeleko, yaye la maxesha mathathu ziintsuku ezisixhenxe zesonka esingenagwele, iintsuku ezingamashumi amane anesithoba ezandulela zize ziquke umhla wamashumi amahlanu wePentekoste, neentsuku ezintathu zokuqala ezilixesha eliquka amanyathelo amathathu.

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

Umnikelo weziqhamo zokuqala wexesha lePasika uyahambelana nomnikelo weziqhamo zokuqala ngomhla wePentekoste; iminikelo yeziqhamo zokuqala yerhasi kwixesha leentsuku ezintathu lePasika, kunye nomnikelo weziqhamo zokuqala wengqolowa ngePentekoste ekupheleni kwexesha lePentekoste leentsuku ezingamashumi amane anesithoba, slash— amashumi amahlanu eentsuku.

Fall

Ukuwa

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Imibhiyozo yasekwindla iqala ngomhla othile womthendeleko osungula ixesha leentsuku ezilishumi elikhokelela emgwebeni. Kwiintsuku ezintlanu emva komgwebo kubakho umthendeleko weentsuku ezisixhenxe, apho usuku lokuqala nolokugqibela kwezo ntsuku zisixhenxe lubizwa njengeendibano ezingcwele. Ukususela kumhla weshumi elinesihlanu kude kuse kumhla wamashumi amabini anesibini kubhiyozelwa uMthendeleko weMinquba, aze ke ngomhla wamashumi amabini anesithathu kuphawulwe iSabatha yomhlaba.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Xa sithabatha imithendeleko yasekwindla siyibeke phezu kwemithendeleko yasentwasahlobo, siba nemigca emibini emelwa ngokufanayo ziindinyana ezingamashumi amabini anesibini; ngoko ke imelwe ngoonobumba abangamashumi amabini anesibini boonobumba besiHebhere. Xa kusenziwa oku, uphawu lokuqala lwendlela yindibano engcwele yeSabatha yomhla wesixhenxe, yaye uphawu lokugqibela lwendlela yindibano engcwele yeSabatha yonyaka wesixhenxe.

Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.

Kananjalo ngomhla weshumi elinesihlanu wenyanga yesixhenxe, xa nithe naqokelela iziqhamo zelo lizwe, nize nimenzela uYehova umthendeleko iintsuku ezisixhenxe; ngomhla wokuqala makubekho isabatha, nangomhla wesibhozo makubekho isabatha. Levitikus 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

IPentekoste yaba yimvula yokuqala, yaye iMinquba yimvula yokugqibela. Ukuthululwa koMoya oyiNgcwele ngePentekoste kwakumelwa lusuku olunye, yaye ukuthululwa okumelwa yiMinquba lithuba elithi ekugqibeleni liphele, lize ke lilandelwe yiSabatha, oko kukuthi ngumhla wesibhozo, emva kweentsuku ezisixhenxe. ISabatha elandela ukubonakaliswa kokugqibela kokuthululwa koMoya oyiNgcwele imela iSabatha yomhlaba uphumla iminyaka eliwaka.

“In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.

“Ngexesha lembandezelo sonke sabaleka ezixekweni nasezilalini, kodwa salandelwa ngabangendawo, abangena ezindlwini zabangcwele bephethe ikrele. Baliphakamisa ikrele ukuze basibulale, kodwa laphuka, lawa lingenamandla njengengca eyomileyo. Emva koko sonke sakhala imini nobusuku sicela ukuhlangulwa, yaye isikhalo sanyuka safika phambi koThixo. Ilanga laphuma, nenyanga yema ngxi. Imilambo yayeka ukuhamba. Kwenyuka amafu amnyama, anzima, aza angqubana omnye komnye. Kodwa kwakukho indawo enye ecacileyo yozuko oluzinzileyo, apho kwaphuma khona ilizwi likaThixo linjengamanzi amaninzi, elazamazamisa amazulu nomhlaba. Izulu lavuleka lavaleka, lalisengxakini enkulu. Iintaba zangcangcazela njengengcongolo emoyeni, zaza zaphosa amatye arhabaxa macala onke. Ulwandle lwabila njengembiza, lwaza lwaphosa amatye phezu komhlaba. Kwaye xa uThixo wayethetha umhla neyure yokufika kukaYesu, waza wanikela umnqophiso ongunaphakade kubantu baKhe, wathetha isivakalisi esinye, aze ke ame kancinci, lo gama amazwi ayegubungela umhlaba wonke. UIsrayeli kaThixo wayemi amehlo awo ejonge phezulu, ephulaphule amazwi njengoko ayephuma emlonyeni kaYehova, aze agubungele umhlaba njengokuqhwatywa kwendudumo enamandla kunazo zonke. Kwakoyikeka kakhulu, kusisidima esinzulu. Kwaye ekupheleni kwesivakalisi ngasinye abangcwele badanduluka besithi, ‘Uzuko! Haleluya!’ Ubuso babo babukhanyiswe luzuko lukaThixo; yaye babengezela ngolo zuko, njengoko babunjalo ubuso bukaMoses xa wayehla eSinayi. Abangendawo babengenako ukubajonga ngenxa yozuko. Yaye xa intsikelelo engasoze iphele yabhengezwa phezu kwabo babemzukisile uThixo ngokugcina iSabatha yaKhe ingcwele, kwabakho isikhuzo esinamandla soloyiso phezu kwerhamncwa naphezu komfanekiso waso.”

“Then commenced the jubilee, when the land should rest.” Early Writings, 34.

“Kwaqala ke ngoko iYubheli, xa ilizwe lalimele ukuphumla.” Early Writings, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

IJubhile ngunyaka wamashumi amahlanu, emva kwemijikelo esixhenxe yeminyaka esixhenxe, nto leyo eyimihla engama-49 ekhokelela kumhla wamashumi amahlanu wePentekoste. Xa umgca wemithendeleko yokuwa uziswa kunye nemithendeleko yasentwasahlobo kukho imihla engama-49 ekhokelela ePentekoste, ephawula ukuqala kwexesha leentsuku ezisixhenxe leMinquba. IPentekoste neMinquba ziyangqinelana, yaye kunye zibonisa ixesha lemvula yasemva eliqala kumthetho weCawa oza kufika kungekudala lize liqhubeke de kuvalwe ixesha lovavanyo, iNkosi ibuye, aze ke umhlaba uphumle, njengoko kubonakaliswa yiSabatha yonyaka wesixhenxe, yona eyeyesibhozo kwezo zisixhenxe emthendelekweni weMinquba.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

Xa sidibanisa yomibini imigca yeevesi ezingamashumi amabini anesibini, sikwenza oko ngezizathu ezininzi. Yomibini imigca ineevesi ezingamashumi amabini anesibini, elo nani lingamashumi amabini anesibini lisishumi seshumi sama-220, lingumqondiso wokudityaniswa kobuThixo nobuntu.

Both lines represent the Hebrew alphabet of twenty-two letters.

Yomibini imigca imela ialfabhethi yesiHebhere enoonobumba abangamashumi amabini anababini.

Both lines represent the feasts.

Yomibini yomgca imele imibhiyozo.

Both lines represent the two harvest seasons of the year.

Yomibini le migca imele amaxesha amabini okuvuna onyaka.

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

Yomibini le migca imele umsebenzi kaKristu entendeni, engcweleni, naseNgcweleni kaNgcwele. ILevitikus ithetha ababingeleli, yaye uYesu nguMbingeleli oMkhulu waseZulwini. Ngenxa yezi zizathu, sinelungelo lokusebenzisa indlela yomgca phezu komgca kwiindinyana ezingamashumi amane anesine zeLevitikus amashumi amabini anesithathu.

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

IPentekoste yaba yimvula yokuqala yobuKristu, yaye iiMinquba yiyo imvula yamva yobuKristu. Ngoko ke siwudibanisa “umhla wePentekoste” wasentwasahlobo neentsuku ezisixhenxe zeeMinquba zasekwindla. Xa uDade White wathi, “Ngexesha lembandezelo sonke sabaleka emizini nasezilalini,” uchaza ixesha apho abantu bakaThixo baphila entlango ngenxa yentshutshiso. Ukuhlala eminqubeni ngexesha leeMinquba kufanekisela imbali ekhokelela ngqo ekuphumleni kwejubhile yeSabatha komhlaba.

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

UMhla wePentekoste uphawula ukuqala kweentsuku ezisixhenxe zoMthendeleko wamaNqugwala. Emva koko ijubili imelwe ngumhla wesibhozo, ongowazo ezo ntsuku zisixhenxe zoMthendeleko wamaNqugwala. Kwiintsuku ezintlanu phambi koMthendeleko wamaNqugwala kwakukho uMhla woCamagushelo. Ngoko ke, kwiintsuku ezintlanu phambi kwePentekoste, ephawula ukuqala kwamaNqugwala—kuphawulwa umgwebo. Kwiintsuku ezilishumi phambi komgwebo woMhla woCamagushelo kukho umthendeleko wamaXilongo. Xa le migca idityanisiwe, kwiintsuku ezintlanu phambi komthetho weCawe, omelwe yiPentekoste, kuphawulwa umgwebo. Kwiintsuku ezilishumi phambi koko, kuphawulwa umthendeleko wamaXilongo.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Ubhaptizo lukaKristu lwamela ukufa kwaKhe, ukungcwatywa kwaKhe, nokuvuka kwaKhe. Ezo zinyathelo zintathu zimelwe kukufa kwaKhe ngePasika, ukungcwatywa kwaKhe nokuphumla kwaKhe ngeSabatha, nokuvuka kwaKhe ngeCawa. Iintsuku ezintathu zokufa kwaKhe, ukungcwatywa kwaKhe nokuvuka kwaKhe ziyenye indlela ephawulayo equka amanyathelo amathathu. Ngoko ke siqala ukudityaniswa kwemigca emibini yemithendeleko yasentwasahlobo neyasekwindla ekuvukeni. Uvuko losuku lwesithathu luqalisa ixesha leentsuku ezingamashumi amane anesithoba elikhokelela kwiPentekoste, engumthetho weCawa. Elo xesha leentsuku ezingamashumi amane anesithoba landulelwa ngumthendeleko wezonka ezingenagwele, oqala usuku olunye ngaphambili kwaye uqhubeke iintsuku ezintlanu ngaphaya komhla weziqhamo zokuqala.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

Ukusuka eluvukweni lweziqhamo zokuqala kude kube ngumthetho weCawa kukho iintsuku ezingamashumi amane anesithoba, umthetho weCawa wona usisuku samashumi amahlanu. Iintsuku ezintlanu ngaphambi komthetho weCawa kugqanyiswa umgwebo, yaye iintsuku ezilishumi ngaphambi kwaloo mgwebo kuphawulwa isilumkiso samaxilongo. Uvuko luluphawu lokuqala lwendlela, kuze ke kwiintsuku ezintlanu kamva kugqitywe ixesha lesonka esingenagwele. Iintsuku ezingamashumi amathathu emva kokuphela kwesonka esingenagwele, kwenzeka isilumkiso samaxilongo. Iintsuku ezilishumi kamva kuphawulwa umgwebo woMhla woCamagushelo, yaye kwiintsuku ezintlanu kamva kufika umthetho weCawa wePentekoste.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

Oku kuchaza iimpawu zendlela ezisixhenxe ekusetyenzisweni komgca phezu komgca kwemithendeleko yasentwasahlobo neyasentlakohlaza; ukuqala kwesonka esingenagwele, uvuko, ukuphela kwesonka esingenagwele, isilumkiso samaxilongo, umgwebo, iPentekoste nemvula yasemva. Ezo mpawu zendlela zisixhenxe zibekwe ngaphakathi kweSabatha ye-alpha yosuku lwesixhenxe neSabatha ye-omega yonyaka wesixhenxe. Ezo mpawu zendlela zisixhenxe zifihlwe phakathi kweeSabatha ezimbini zahlula zaza zachaza ixesha leentsuku ezintlanu, elilandelwa lixesha leentsuku ezingamashumi amathathu, ixesha leentsuku ezilishumi, ixesha leentsuku ezintlanu, nexesha leentsuku ezisixhenxe.

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

Xa ke ke silungelelanisa uvuko lukaKristu, sifumana ixesha leentsuku ezingamashumi amane apho wafundisa abafundi “ubuso ngobuso,” waza emva koko wenyukela ezulwini. Emva koko, abafundi bahlala egumbini eliphezulu iintsuku ezilishumi. Ezo ntsuku zilishumi zaphelela ngoMhla wePentekoste, ongumthetho weCawa. Oku kongeza ixesha leentsuku ezingamashumi amane nexesha leentsuku ezilishumi kumgca wababingeleli omelwe yiLevitikus “23.”

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Ukusuka eluvukweni kukho iintsuku ezintlanu ukuya ekupheleni komthendeleko wesonka esingenagwele, kwandule ke iintsuku ezingamashumi amathathu ukuya kwisixwayiso sesigodlo, emva koko iintsuku ezintlanu ukuya ekunyukeni kukaKristu, emva koko iintsuku ezintlanu ukuya emgwebeni, emva koko iintsuku ezintlanu ukuya kwiintsuku ezisixhenxe zePentekoste zemvula yamva.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

Ukuqala kweentsuku ezisixhenxe zesonka esingenagwele kulandelwa ngosuku olulandelayo luvuko lweziqhamo zokuqala. Uvuko lwenzeka phakathi kweentsuku ezisixhenxe zesonka esingenagwele, yaye kwiintsuku ezintlanu emva kovuko ixesha lesonka esingenagwele liyaphela.

Thirty days after the end of unleavened bread the trumpets mark a warning.

Iintsuku ezingamashumi amathathu emva kokuphela komthendeleko wesonka esingenagwele, amaxilongo aphawula isilumkiso.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Kwiintsuku ezintlanu emva kwesilumkiso samaxilongo uKristu wenyuka emva kokufundisa kangangeentsuku ezingamashumi amane. Ukunyuka kwakhe kwaphawula ukuqala kweentsuku ezilishumi kwigumbi eliphezulu.

Then five days after His ascension judgment is marked.

Ke kaloku iintsuku ezintlanu emva kokunyuka kwaKhe, umgwebo uyaphawulwa.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Kwiintsuku ezintlanu kamva umthetho weCawa wePentekoste uvula ixesha leentsuku ezisixhenxe zemvula yamva.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

Amakhulu alikhulu anamashumi amane anesine amawaka ngabo abo balandela iMvana naphi na apho Isiaya khona. U-Eliya noMoses babulawa ngoJulayi 18, 2020. Babulawelwa apho neNkosi yethu yabethelelwa khona. Uvuko lukaKristu lwaba ngumfuziselo wovuko lukaDisemba 31, 2023. Ngaphambi kwaloo mhla, ngoJulayi ka-2023, ilizwi entlango laqalisa ukuvakala isigidimi esimelwe njengesonka esingenagwele. Igwele limela impazamo, uhanahaniso nesono, yaye isigidimi esivela entlango sasingenagwele. Ukusukela ngoDisemba 31, 2023 kuse kuthi ga kumthetho weCawa, iLevitikus “23” iye yaqulunqa isakhelo socamagusho lwamakhulu alikhulu anamashumi amane anesine amawaka. Eso sakhelo sihambelana nephupha likaMiller, uMalaki wesithathu, neefestile zezulu zeSityhilelo seshumi elinesithoba. Sihambelana neyure yesithathu neyesithoba kwiveki engcwele ukusukela kowama-27 ukuya kowama-34 AD.

We will continue these things in the next article.

Siya kuqhubeka ngazo ezi zinto kwinqaku elilandelayo.

“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

“‘Ngolwazi amagumbi aya kuzaliswa ngabo bonke ubutyebi obuxabisekileyo nobumnandi.’”

“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

“Engqondweni nasemphefumlweni, kwanangasemzimbeni, ngumthetho kaThixo ukuba amandla afunyanwa ngomgudu. Kukuziqhelanisa okuphuhlisa. Ngokuvumelana nalo mthetho, uThixo ulungiselele eLizwini lakhe iindlela zophuhliso lwengqondo nolomoya.

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“IBhayibhile iqulethe yonke imigaqo abantu abayidingayo ukuba bayiqonde ukuze balungele nokuba bobu bomi okanye ubomi obuzayo. Kwaye le migaqo inokuqondwa ngabo bonke. Akukho namnye onomoya wokukuxabisa okufundisayo onokufunda nokuba sisicatshulwa esinye seBhayibhile engafumani kuso ingcamango ethile eluncedo. Kodwa eyona mfundiso ixabisekileyo yeBhayibhile ayifumaneki ngokufunda ngamaxesha athile okanye ngokufunda okungadibananga. Inkqubo yayo enkulu yenyaniso ayivezwa ngendlela enokuthi iqondwe ngumfundi ongxamayo okanye ongakhathaliyo. Uninzi lwezinto zayo ezixabisekileyo lulele nzulu ngaphantsi komphezulu, yaye lunokufunyanwa kuphela ngokuphengulula ngenkuthalo nangomzamo oqhubekayo. Iinyaniso ezakha loo nto inkulu ipheleleyo zimele zifunisiswe zize ziqokelelwe, ‘apha intwana, phaya intwana.’ Isaya 28:10.

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

“Xa zikhangelwe ngolo hlobo zaza zahlanganiswa ndawonye, ziya kufunyaniswa zilingane ngokugqibeleleyo omnye komnye. Yonke iVangeli sisincedisi kwezinye, sonke isiprofeto sisicaciso sesinye, yonke inyaniso luphuhliso lwenye inyaniso. Iintlobo zenkqubo yamaYuda zenziwa zacaca yiVangeli. Wonke umgaqo oseLizwini likaThixo unendawo yawo, yonke inyaniso enesiganeko inentsingiselo yayo. Kwaye isakhiwo esipheleleyo, kuyilo nasekuphunyezweni, singqina ngoMlobi waso. Akukho ngqondo yimbi ngaphandle kweyeNgenasiphelo enokuthi isicinge okanye isenze.”

“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

“Ekuphandeni iinxalenye ezahlukeneyo nasekufundeni ubudlelane bazo, ezona zakhono ziphakamileyo zengqondo yomntu zibizelwa ekusebenzeni ngamandla amakhulu. Akukho namnye onokuzibandakanya kufundo olunjalo ngaphandle kokuphuhlisa amandla engqondo.

“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

“Kwaye ixabiso lengqondo lokufundwa kweBhayibhile alimi ekuphandeni inyaniso nasekuyiqokeleleni kunye kuphela. Likwakhona nakumzamo ofunekayo ukuze kubanjwe imixholo ebekiweyo. Ingqondo exakeke zizinto eziqhelekileyo kuphela, iyancipha ibe buthathaka. Ukuba ayize icelwe ukuba iqonde iinyaniso ezinkulu nezifikelela kude, ekuhambeni kwexesha iphulukana namandla okukhula. Njengesikhuselo koku konakala, nanjengesikhuthazo sophuhliso, akukho nto inokusilingana isifundo selizwi likaThixo. Njengesixhobo sokuqeqesha ingqondo, iBhayibhile isebenza ngakumbi kunayo nayiphi na enye incwadi, okanye zonke ezinye iincwadi zidibene. Ubukhulu bemixholo yayo, ubulula obunesidima bamazwi ayo, ubuhle bemifanekiso yayo, kuyakhawulezisa kuze kuphakamise iingcinga ngendlela engenakwenziwa yiyo nayiphi na enye into. Akukho sifundo sinokunikezela amandla engqondo anjalo njengoko kusenza umzamo wokubamba iinyaniso ezimangalisayo zesityhilelo. Ingqondo ethe ngolo hlobo yaziswa ukuba inxibelelane neengcinga zoNaphakade ayinakusuka nje ngaphandle kokwanda nokomelela.

“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

“Yaye ke, amandla eBhayibhile amakhulu ngakumbi ekuphuhliseni indalo yokomoya. Umntu, owadalelwa ubudlelane noThixo, unokufumana kuphela kubo obo budlelane ubomi bakhe bokwenene nophuhliso lwakhe. Edalelwe ukufumana kuThixo olona vuyo lwakhe luphakamileyo, akanakufumana kwenye into leyo enokuthomalalisa iminqweno yentliziyo, enokwanelisa ukulamba nokunxanwa komphefumlo. Lowo ufunda ilizwi likaThixo ngomoya onyanisekileyo nofundisekayo, efuna ukuqonda iinyaniso zalo, uya kuziswa kunxibelelwano noMlobi walo; yaye, ngaphandle kokuba ngokuzikhethela kwakhe, akukho mda kumathuba ophuhliso lwakhe.”

“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

“Kuluhlu olubanzi lwesimbo nezihloko zayo, iBhayibhile inento enokutsala umdla kuyo yonke ingqondo, ibe ibhenele kuyo yonke intliziyo. Kumaphepha ayo kufunyanwa imbali eyona indala kunazo zonke; imbali yobomi babantu eyona inyanisekileyo ebomini; imigaqo yolawulo yokulawulwa kombuso, neyokumiselwa komzi—imigaqo ubulumko bomntu obungazange bube nakho nokuyilinganisa. Iqulethe intanda-bulumko eyona inzulu, imibongo eyona mnandi neyona iphakame kakhulu, eyona izaliswe yimvakalelo enamandla neyona ibuhlungu kakhulu. Imibhalo yeBhayibhile, kwanaxa iqwalaselwa ngale ndlela, iphakame ngokungenakulinganiswa ngexabiso kuneencwadi zawo nawuphi na umbhali ongumntu; kodwa inommandla obanzi ngokungenasiphelo, inexabiso elikhulu ngakumbi ngokungenasiphelo, xa ijongwa ngokunxulumene nengcinga enkulu esembindini. Xa zonke izihloko ziqwalaselwa ekukhanyeni kwale ngcinga, zifumana intsingiselo entsha. Kwezona nyaniso zichazwe ngokulula kakhulu kubandakanywe imigaqo ephakame njengamazulu, nebamba unaphakade.”

“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

“Umxholo ongundoqo weBhayibhile, umxholo apho yonke eminye ekuyo yonke incwadi ihlanganisana khona, lilitye lembombo lesicwangciso sentlawulelo, ukubuyiselwa emoyeni womntu komfanekiso kaThixo. Ukususela kwisaziso sokuqala sethemba kwisigwebo esavakaliswa e-Eden kuse kude kufike kweso sithembiso sokugqibela sizukileyo seSityhilelo, ‘Baya kububona ubuso bakhe; negama lakhe liya kuba semabunzini abo’ (ISityhilelo 22:4), umxholo oyintloko wayo yonke incwadi nawo onke amacandelo eBhayibhile kukutyhilwa kwalo mxholo umangalisayo,—ukuphakanyiswa komntu,—amandla kaThixo, ‘osinika uloyiso ngayo iNkosi yethu uYesu Kristu.’ 1 Korinte 15:57.”

“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

“Lowo uyibambayo le ngcinga uphambi kwakhe kuvuleka ummandla ongapheliyo wokufunda. Unesitshixo esiya kumvulela yonke indlu yobuncwane yelizwi likaThixo.

“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

“Inzululwazi yenkululeko yeyona nzululwazi yezona nzululwazi zonke; inzululwazi eyisifundo seengelosi nesezazo zonke izidalwa ezinengqondo zehlabathi ezingawanga; inzululwazi ebamba ingqalelo yeNkosi noMsindisi wethu; inzululwazi engena kwinjongo eyayigcinwe engqondweni yoNgapheliyo—‘egcinwe kuthe cwaka ngamaxesha angunaphakade’ (Roma 16:25, R.V.); inzululwazi eya kuba sisifundo sabakhululweyo bakaThixo kuwo onke amaphakade angenasiphelo. Esi sesona sifundo siphakamileyo anokuthi umntu azibandakanye kuso. Ngaphezu kwaso nasiphi na esinye isifundo, siya kuwuvuselela ingqondo size siwuphakamise umphefumlo.”

“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

“‘Ukugqwesa kolwazi kukoku, ukuba ubulumko bunika ubomi kwabo banabo.’ ‘Amazwi endiwathethayo kuni,’ watsho uYesu, ‘angumoya, yaye abubomi.’ ‘Bubo obu ubomi obungunaphakade, ukuba bazi Wena, uThixo oyinyaniso okuphela kwakho, naLowo Wamthumelayo.’ INtshumayeli 7:12; Yohane 6:63; 17:3, R.V.

“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

“Amandla okudala awabiza ihlabathi ukuba libe khona akwilizwi likaThixo. Eli lizwi linika amandla; lizala ubomi. Yonke imiyalelo isisithembiso; xa yamkelwe yintando, yamkelwa emphefumlweni, izisa kunye nayo ubomi boLowo ungenasiphelo. Iguqula indalo yomntu ize iphinde idale umphefumlo ngokomfanekiselo kaThixo.

“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

“Ubomi obudluliselwe ngolo hlobo bukwangolo hlobo bugcinwa. ‘Ngamazwi onke aphuma emlonyeni kaThixo’ (Mateyu 4:4) umntu uya kuphila.

“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

“Ingqondo, umphefumlo, yakhiwa yile nto izondla ngayo; yaye kusezandleni zethu ukumisela oko iya kondliwa ngako. Kusemandleni omntu wonke ukukhetha izihloko eziya kuhlala ezingqondweni zize zibumbe isimilo. Ngaye wonke umntu onelungelo lokufikelela eziBhalweni, uThixo uthi, ‘Ndimbhalele izinto ezinkulu zomyalelo waM.’ ‘Biza kum, ndokuphendula, ndikwazise izinto ezinkulu nezinamandla, ongazaziyo.’ Hosea 8:12; Jeremiah 33:3.”

“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

“Ngelizwi likaThixo ezandleni zakhe, wonke umntu, naphi na apho isabelo sakhe sobomi sinokumphosela khona, unokuba nobudlelane obunjalo njengoko yena ngokwakhe aya kukukhetha. Kumaphepha alo unokuncokola nabona bahloniphekileyo nabagqwesileyo bohlanga loluntu, aze aphulaphule ilizwi loNaphakade xa Ethetha nabantu. Njengoko efunda aze acamngce ngezihloko ezo ‘iingelosi zinqwenela ukuzikhangela’ (1 Petros 1:12), unokuba nobudlelane nazo. Unokulandela amanyathelo oMfundisi wasezulwini, aphulaphule namazwi Akhe njengakwixesha awayefundisa ngasentabeni, nasethafeni, naselwandle. Unokuhlala kweli hlabathi emoyeni wezulu, enika abo basentlungwini nabahendwayo basemhlabeni iingcinga zethemba neminqweno yobungcwele; yena ngokwakhe esondela ngakumbi, esondela ngakumbi nangakumbi kubudlelane noLowo ungaBonwayo; njengalowo wamandulo owahamba noThixo, esondela ngakumbi nangakumbi emnyango wehlabathi elingunaphakade, kude kuvuleke amasango, aze angene khona. Akayi kuzifumana engumhambi apho. Amazwi aya kumamkela ngamaza abo bangcwele, ababethi, bengabonwa, emhlabeni babe ngabalingane bakhe—amazwi awafundayo apha ukuwahlula nokuwathanda. Lowo uthe ngelizwi likaThixo waphila ebudlelwaneni nezulu, uya kuzifumana esekhaya kubudlelane bezulu.” Education, 123–127.