Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.

UKesareya Filipi ukuya eKesareya Maritima umele ixesha elisusela kwiyure yesithathu ukuya kweyesithoba, elahlulwa kwiyure yesithandathu. Ulwahlulo lweKesareya ukuya eKesareya lwaluyiNtaba yoGuquko. INtaba yoGuquko ilungelelanisa eminye imigca emibini nophawu lwendlela lwamanyathelo amathathu olwandulela umthetho weCawa wePentekoste ngeentsuku ezintlanu.

At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.

Entabeni, uThixo uYise wathetha okwesibini. Okokuqala awathethayo kwakusekubhaptizweni kukaKristu, okokugqibela kwaba kanye ngaphambi komnqamlezo.

Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.

Ngoku umphefumlo wam uxhalabile; ndithini na? Bawo, ndisindise kweli lixa; kodwa ndize kweli lixa ngenxa yale nto. Bawo, zukisa igama lakho. Kweza ilizwi livela ezulwini, lisithi, Ndilizukisile, ndobuya ndiluzukise kwakhona. Isihlwele ke esasimi kufuphi, sakukuva oko, sathi kududumile; abanye bathi, Uthethe naye ingelosi. Yohane 12:27–29.

God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.

UThixo uzukisa igama laKhe xa etywina ikhulu elinamashumi amane anesine amawaka aze abhale phezu kwawo igama laKhe.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Lowo oyisayo ndiya kumenza intsika etempileni kaThixo wam, angabi saphuma phandle kwakhona; yaye ndiya kubhala phezu kwakhe igama loThixo wam, negama lomzi kaThixo wam, eyiYerusalem entsha, eyehlayo ivela ezulwini kuThixo wam; yaye ndiya kubhala phezu kwakhe igama lam elitsha. Onendlebe makekuve oko uMoya akuthethayo kuwo amabandla. ISityhilelo 3:12, 13.

At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.

Entabeni yoTshintsho loBume, nguPetros, uYakobi noYohane kuphela ababekhona phakathi kwabafundi, njengokuba kwakunjalo ekuvusweni kwentombi kaYayiro, kwanakwakhona eGetsemane. IGetsemane, ngokunjengokuthetha kukaYise kuYohane ishumi elinesibini—yeza kanye phambi komnqamlezo. IGetsemane ithetha “isixovuleli seoli,” nto leyo ebonakalisa uvavanyo lweoli lweentombi. IGetsemane yile “ngxaki” ezisa umphefumlo “ubuso ngobuso nokufa,” yaye iintombi ezizizilumko ziyaluphumelela uvavanyo olo, kuba kuvavanyo lwesibini lwetempile zaya zema ubuso ngobuso nobomi, njengoko uYesu wafundisa “ubuso ngobuso” iintsuku ezingamashumi amathathu.

The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.

Okokuqala uYise wathetha kwakusekubhaptizweni kukaKristu, yaye okokuqala wabathabatha ngokukodwa uPetros, uYakobi noYohane kwakuxa intombi kaYayiro eneminyaka elishumi elinesibini yavuswayo. Uvuko lwentombi enyulu eneminyaka elishumi elinesibini luyahambelana nokubhaptizwa kukaKristu, okufuzisela amandla ovuko. Uvuko lwentombi kaYayiro luyahambelana nokubhaptizwa kukaKristu neKesareya Filipi. IGethsemane nokuxhalaba kukaKristu xa uYise wathethayo kanye phambi komnqamlezo kuyahambelana neKesareya Maritima.

Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.

Umgca ngomgca uPetros umela ikhulu elinamashumi amane anesine amawaka atywinwa eKesareya Filipi, xa igama likaSimon Bhar-yonah liguqulwa libe nguPetros. Akuba etywiniwe ePanium, eyiyo iKesareya Filipi, uPetros uya kwiyure yesithandathu yeNtaba, apho aphakanyiselwa khona njengomqondiso njengoko eqhubela phambili ukuphendula ubizo lukaKorneli eKesareya Maritima. EKesareya Filipi uPetros ushiya intlanganiso yenkampu yase-Exeter enetywina likaThixo kunye nesigidimi seSikhalo saphakathi kobusuku ukuba asivakalise. Isigidimi seSilamsi, njengoko simelwe ngumthendeleko weexilongo, simqhubeleka uPetros siye eKesareya ngaselwandle. Isigidimi seSilamsi simphakamisa uPetros ukuba abonwe lihlabathi, kuba uPetros uxele kwangaphambili ukufika kweSilamsi ngokwesiprofeto ngaphambi komthendeleko weexilongo.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Yabonani, ndiya kunithumela uEliya umprofeti phambi kokufika kwemini enkulu neyoyikekayo yeNkosi; yaye uya kuyibuyisela intliziyo yooyise kubantwana, nentliziyo yabantwana kooyise, hleze ndifike ndibethe ihlabathi ngesiqalekiso. Malaki 4:5, 6.

Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.

Umyalezo kaEliya, umgca phezu komgca, ngumyalezo osekelwe ekudibaniseni oobawo nabantwana babo. UEliya wayenguBawo uMiller, obonakalisa abantwana bakhe. Ikhulu elinamashumi amane anesine amawaka ngabantwana bakaWilliam Miller, yaye ukujika iintliziyo zikaMiller ziye kubantwana bakhe kukudibanisa imbali yamaMillerite nembali kaEliya, kwananjalo noYohane uMbhaptizi nomthunywa onxulunyaniswa nekhulu elinamashumi amane anesine amawaka. Inxalenye yokudityaniswa kwale migca mine kukuba, kwimbali nganye yokuvavanywa kaEliya, kaYohane, nekaMiller, ekuphela komyalezo wenyaniso yangoku yayingulowo myalezo owafika ngomthunywa.

And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

UEliya umTishbite, owayengowabemi baseGiliyadi, wathi kuAhabhi, Ehleli nje uYehova, uThixo kaSirayeli, endimi phambi kwakhe, akuyi kubakho mbethe namvula kule minyaka, ngaphandle kokuba kungokwelizwi lam. 1 Kumkani 17:1.

Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.

USista White ucacile ekubeni abo bangazange bawamkele umyalezo kaYohane, awathi uYesu ngaye unguEliya, babengenakuxhamla kwiimfundiso zikaYesu; kananjalo nokuba abo bawugatyayo umyalezo kaMiller, omelwe ngomyalezo wengelosi yokuqala, babengenakuxhamla kumyalezo wengelosi yesibini. Okukhatshwe sisibhengezo sikaEliya sokuba imvula yayiza kuza kuphela ngomyalelo wakhe, kwakukho uvavanyo lokugqibela olwalubandakanya umyalelo wokukhetha phakathi komyalezo kaEliya okanye umyalezo kaBhahali. Umfuziselo wobuprofeti othi “kuya kude kube nini” uyayidibanisa iNtaba yeKarmele kaEliya nomthetho weCawa.

So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.

Ngoko ke uAhabhi wathumela kubo bonke abantwana bakwaSirayeli, wabahlanganisela ndawonye abaprofeti entabeni yeKarmele. Waza uEliya weza kubo bonke abantu, wathi, Koze kube nini na nityekela phakathi kweengcinga ezimbini? Ukuba uYehova nguThixo, mlandeleni; kodwa ukuba nguBhahali, mlandeleni yena. Ke abantu abamphendulanga nelizwi. Waza uEliya wathi ebantwini, Mna, mna ndedwa, ndisele ndingumprofeti kaYehova; ke abaprofeti bakaBhahali bangamadoda angamakhulu amane anamashumi amahlanu. Mabasinike ke iinkunzi ezimbini; bazikhethele inkunzi ibe nye, bayinqunqe, bayibeke phezu kweenkuni, bangafaki mlilo phantsi kwayo; nam ndiza kuyilungisa enye inkunzi, ndiyibeke phezu kweenkuni, ndingafaki mlilo phantsi kwayo. Nibize ke egameni loothixo benu, nam ndiya kubiza egameni likaYehova; yaye uThixo ophendula ngomlilo, makabe nguThixo. Baza bonke abantu baphendula bathi, Kuthethwe kakuhle. 1 Kumkani 18:20–24.

The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.

Uvavanyo lwaseKarmele lwalungolokukhetha phakathi kwemiyalezo emibini. Lwaluluvavanyo phakathi kwesiprofeto senyaniso nesobuxoki, naphakathi komthunywa uEliya okanye abaprofeti ababehleli etafileni kaIzebhele. Lwalungomthunywa nomyalezo. Ngo-1844, iKarmele yaphindwa njengoko iNkosi yazisa uvavanyo olwabonakalisa uMiller njengomprofeti wenyaniso, nomyalezo kaMiller njengombethe nemvula. Umahluko phakathi komprofeti wenyaniso nomyalezo wenyaniso, ngokwahlukileyo kumprofeti wobuxoki nomyalezo wobuxoki, wamela kwintlanganiso yenkampu yaseExeter ngentente yaseExeter nentente yeqela laseWatertown. Iintente ezimbini zonqulo ezazimela inyaniso ngokwahlukileyo kubuxoki. Umahluko owenziwa eKarmele nembali ka-1844 uchongwa eKesareya Filipi xa uPetros etywinwa aze anyuselwe eNtabeni njengomqondiso. Wanyuselwa ngenxa yokuba wayebange ukuba umyalezo wakhe ngowona kuphela myalezo wenyaniso wemvula yamva. Wanyuselwa xa ukuxela kwakhe kwazaliseka.

The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.

Umthendeleko weexilongo ungowesithathu, yaye ululingo lokugqibela ngexesha lePentekoste; yaye phambi kolo vavanyo lokugqibela uPetros uchaza ukuba ubuSilamsi buya kukhululwa ukuze kuphawulwe ukuqala kokuvakaliswa kweSikhalo sasezinzulwini zobusuku. Ukuzaliseka kwesiprofeto kuko okwabangela umahluko phakathi kwamaMillerite namaProtestanti, amele abantu bomnqophiso wangaphambili abadlulwayo. UEliya ngokwakhe wababulala abaprofeti bobuxoki, kwakuba kanye kubonakalisiwe ukwahluka phakathi kwenyaniso nobuxoki. Umahluko wenziwa emthendelekweni weexilongo, xa kuzaliseka uqikelelo ngobuuSilamsi.

The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.

Isikhalo Sasezinzulwini Zobusuku kwimbali yamaMillerite sasisisibikezelo esalungiswayo saza emva koko sazaliseka. Sazaliseka ngomhla wama-22 Oktobha 1844, kanti ukuqonda kwasekuqaleni kukaMiller ngeSikhalo Sasezinzulwini Zobusuku kwakungunyaka ka-1843. USamuel Snow umele ukulungiswa komyalezo, yaye umyalezo wakhe waziwa njengomyalezo “wenyaniso” weSikhalo Sasezinzulwini Zobusuku.

1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.

U-1844 wawungumzekeliso womahluko phakathi komyalezo kaMiller nomyalezo wamaProtestanti. Kwinkqubo yokuvavanywa amaProtestanti abulawa nguMiller aza ngaloo ndlela aba bubuProtestanti obuwileyo, iintombi zaseRoma, ababingeleli bakaYezebhele. Lo mahluko wabonakaliswa mhlawumbi ngokwamkelwa okanye ngokwaliwa komyalezo wesiprofeto. NgoYohane nangoMiller umyalezo wesiprofeto wawubhenca umyalezo wobuxoki wabantu bomnqophiso wangaphambili ababedlulwayo. Umyalezo kaEliya wabanga ukuba akuyi kubakho mvula ngaphandle kwelizwi lakhe, yaye emva kweminyaka emithathu enesiqingatha uvavanyo lolo bango lwalumele lubonakaliswe.

And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.

Kwathi ke, xa uAhabhi embona uEliya, uAhabhi wathi kuye, Nguwe na lowo ukhathaza uSirayeli? Waphendula wathi, Andim ndikhathazileyo uSirayeli; kodwa nguwe, nendlu kayihlo, ngenxa yokuba niyishiyile imithetho kaYehova, wena walandela ooBhahali. Ngoku ke thuma, undibuthelele wonke uSirayeli entabeni yeKarmele, nabaprofeti bakaBhahali abangamakhulu amane anamashumi amahlanu, nabaprofeti bezigxobo abangamakhulu amane, abadla etafileni kaIzebhele. 1 Kumkani 18:17–19.

The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.

Umahluko phakathi kobuxoki nenyaniso, nokuba ngumphathiswa okanye ngumyalezo, wabonakaliswa kwinkqubo yokuvavanywa eyayiquka izityholo ezazijoliswe kokubini kumyalezo nakumthunywa. NguEliya owatyholwa ngokuzisa inkathazo kwaSirayeli, kuba umyalezo wakhe wawumise imvula. Ukuba imvula yayiqhubekile ukuna kwaSirayeli, ngengazange kuphakanyiswe mba ngoEliya. Umbandela wawusekelwe ekuprofeteni kukaEliya, nasekuzalisekeni kwako kwisithuba seminyaka emithathu enesiqingatha.

When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.

Xa uPetros ekwivavanyo elityhilayo laseKesareya Filipi, olungumthendeleko wamaxilongo, yaye ikwayindawo apho i-esile ikhululwa khona, kubonakaliswa ukuqala kwesigidimi seSikhalo Saphakathi Kobusuku. UPetros, onjengoEliya, usandul’ ukubona ukuqinisekiswa kwesiprofeto sakhe, yaye ukwahlulwa phakathi kwenyaniso nobuxoki kubonakalisiwe ukuze bonke bakubone. Ukuqinisekiswa kweso siprofeto kumelwe ngumthendeleko wamaxilongo—oluvavanyo olityhilayo. Eso siprofeto safanekiswa kokubini ngo-1840 nango-1844, apho isiprofeto silungiswa size emva koko sizaliseke. Isiprofeto esalungiswayo sikaJosiah Litch sanika amandla ingelosi yokuqala ngomhla we-11 kuAgasti, 1840, yaye isiprofeto sonyaka ka-1843 sikaMiller salungiswa nguSnow.

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“Ngomnyaka ka-1840 kwenzeka kwakhona ukuzaliseka okuphawulekayo kwesiprofeto okwavusa umdla omkhulu kubantu abaninzi. Kwiminyaka emibini ngaphambi koko, uJosiah Litch, omnye wabefundisi abaphambili ababeshumayela ukuza kwesibini, wapapasha ukucaciswa kweSityhilelo 9, exela kwangaphambili ukuwa koBukhosi base-Ottoman. Ngokwezibalo zakhe, la mandla ayemele abhukuqwe... ngomhla we-11 ku-Agasti, 1840, xa amandla ase-Ottoman eConstantinople enokulindeleka ukuba aphulwe. Kwaye oku, ndiyakholwa, kuya kufumaneka kunjalo.’”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Ngexesha kanye elalichaziwe, iTurkey, ngoonozakuzaku bayo, yamkela ukhuseleko lwamagunya amanyeneyo aseYurophu, yaza ngaloo ndlela yazibeka phantsi kolawulo lweentlanga zobuKristu. Esi sehlo sazalisekisa ngokuchanekileyo isiprofeto. Xa kwaziwayo oko, izihlwele ezininzi zaqiniseka ngokuchaneka kwemigaqo yokutolikwa kwesiprofeto eyayamkelwe nguMiller namaqabane akhe, yaye intshukumo yeza likaKristu yanikwa umfutho omangalisayo. Amadoda emfundo nawodumo amanyana noMiller, kokubini ekushumayeleni nasekupapasheni izimvo zakhe, yaye ukususela ngowe-1840 ukuya kowe-1844 umsebenzi wanda ngokukhawuleza.” The Great Controversy, 334, 335.

The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.

Isiprofeto sikaLitch sasimalunga nobuSilamsi, yaye isiprofeto sikaSnow sasimalunga nomnyango ovaliweyo. Xa isiprofeto sikaLitch sazalisekiswayo, indlela eyamisela umyalezo yamkelwa, yaye abo bamkela umyalezo “bamanyana” nomthunywa. Kokubini umyalezo nomthunywa kwaqondwa ekuzalisekeni kweso siprofeto. Isiprofeto sikaLitch sasimalunga nobuSilamsi, yaye isiprofeto sikaSnow sasimalunga nomnyango ovaliweyo.

“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

“Ndababona abantu bakaThixo bevuya benolindelo, bekhangela iNkosi yabo. Kodwa uThixo wayemisele ukubavavanya. Isandla saKhe sasigqume impazamo ekubalweni kwamaxesha esiprofeto. Abo babekhangele iNkosi yabo abazange bayibone le mpazamo, yaye kwanawona madoda afunde kakhulu awayechasa elo xesha nawo asilela ukuyibona. UThixo wayemisele ukuba abantu baKhe bahlangabezane nokuphoxeka. Ixesha ladlula, yaye abo babelindele uMsindisi wabo ngolindelo oluvuyisayo baba lusizi baza badimazeka, kanti abo babengakuthandanga ukubonakala kukaYesu, kodwa bawamkela umyalezo ngenxa yokoyika, bakholiswa kukuba akazange eze ngexesha lokulindelwa. Ukuvuma kwabo kwakungayichaphazelanga intliziyo nokuyihlambulula impilo. Ukudlula kwexesha kwakubaliwe kakuhle ukuze kutyhilwe iintliziyo ezinjalo. Babengabokuqala ukujika bahlekise ngabo babebuhlungu, bephoxekile, ababekuthanda ngokwenene ukubonakala koMsindisi wabo. Ndabubona ubulumko bukaThixo ekuvavanyeni abantu baKhe nasekubanikeni uvavanyo olucokisekileyo ukuze kufunyaniswe abo babeza kurhoxa babuye umva ngexesha lovavanyo.

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

“UYesu nawo wonke umkhosi wasezulwini babebajonga ngovelwano nangothando abo babethe, benolindelo olumnandi, balangazelela ukumabona Lowo imiphefumlo yabo eyayimthanda. Iingelosi zazijikeleza phezu kwabo, ukuze zibaxhase ngexesha lovavanyo lwabo. Abo babeyityeshele ukuyamkela isigidimi sasezulwini bashiywa ebumnyameni, yaye ingqumbo kaThixo yavutha phezu kwabo, ngenxa yokuba bengazange bamkele ukukhanya awayebathumelele kona evela ezulwini. Abo bathembekileyo, badanileyo, ababengenakuqonda ukuba kutheni iNkosi yabo ingafikanga, abazange bashiywe ebumnyameni. Kwakhona bakhokelwa kwiiBhayibhile zabo ukuze baphengulule amaxesha esiprofeto. Isandla seNkosi sasuswa kula manani, yaza impazamo yacaciswa. Babona ukuba amaxesha esiprofeto ayefikelela ku-1844, nokuba ubungqina obo babebuvezile ukubonisa ukuba amaxesha esiprofeto ayephela ngo-1843, babungqina obo kanye babungqina ukuba ayeza kuphela ngo-1844. Ukukhanya okuvela eLizwini likaThixo kwakhanyisa imeko yabo, baza bafumanisa ixesha lokulibala—‘Nokuba [umbono] ulibala, linda wona.’ Eluthandweni lwabo lokufika kukaKristu ngoko nangoko, babekutyeshele ukulibala kombono, okwakumiselwe ukubonakalisa abo balindayo bokwenyaniso. Kwakhona babenendawo yexesha. Kanti ndabona ukuba abaninzi kubo babengenako ukuphakama ngaphezu kokudana kwabo okunzima ukuze babe nolo nqanaba lwenzondelelo namandla olwaluphawule ukholo lwabo ngo-1843.

“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.

“USathana neengelosi zakhe baboyisa, yaye abo babengayi kuwamkela umyalezo bazivuyela, bezibongela ngokuba nesigwebo esikude nokubona nobulumko ekungawamkeleni lo nkohliso, njengoko babewubiza njalo. Abazange baqonde ukuba babewugatya umcebiso kaThixo ngokuchasene nabo ngokwabo, nokuba babesebenza bemanyene noSathana neengelosi zakhe ukuze badide abantu bakaThixo, ababebephila bewufeza umyalezo othunyelwe lizulu.”

“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.

“Abakholwayo kulo myalezo bacinezelwa ezicaweni. Okwethuba elithile, abo babengayi kuwamkela lo myalezo babethintelwa luloyiko ekwenzeni ngokweemvakalelo zeentliziyo zabo; kodwa ukudlula kwexesha kwatyhila iimvakalelo zabo zokwenene. Babenqwenela ukuyithulisa ingqina ababelivayo abanyamezelayo benyanzelekile ukuba balinike, lokuba amaxesha esiprofeto ayesoluleleka ukuya ku-1844. Ngokucacileyo abakholwayo bachaza impazamo yabo baza banika izizathu zokuba kwakutheni ukuze balindele iNkosi yabo ngo-1844. Ababachasayo babengenakuzisa naziphi na iingxoxo ezichasene nezizathu ezinamandla ezazinikwe. Sekunjalo ingqumbo yeecawa yavutha; bazimisela ukungabuphulaphuli ubungqina, nokuwuvala loo bungqina ngaphandle kweecawa, ukuze abanye bangaliva. Abo babengazange babe nesibindi sokubamba kwabanye ukukhanya uThixo awayebanikile kona, bagxothwa ezicaweni; kodwa uYesu wayenabo, baza bavuyiswa kukukhanya kobuso baKhe. Babelungiselelwe ukwamkela umyalezo wengelosi yesibini.” Early Writings, 235–237.

Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.

UPetros umele abo balikhulu elinamashumi amane anesine amawaka abathi, njengoLitch, baveze uqikelelo olulungisiweyo malunga nobuSilamsi nokuphela kobukumkani; yaye njengoSnow, uPetros naye uveza uqikelelo olulungisiweyo lomnyango ovaliweyo. Isigidimi sikaLitch sesibetho sesibini sobuSilamsi sasisiluqikelelo lwangaphandle, yaye umnyango ovaliweyo kaSnow wawulusisigidimi sangaphakathi. KuSnow umsebenzi waqala xa iNkosi yasusa isandla sayo kumanani, kwaza kwabonakala ngoko ukuba obo bungqina bunye obabukade bucingwa ukuba bungqina u-1843, enyanisweni babungqina u-Oktobha 22, 1844. KuLitch yayilusibalo esathi, sakuzaliseka, sehlisa ingelosi yeSityhilelo ishumi ukuba ime phezu komhlaba nolwandle.

The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?

Inyaniso yokuba uLitch waphinda wabala uqikelelo lwakhe kwiintsuku ezilishumi phambi kokuzaliseka kwalo ichaza umsebenzi wokulungisa uqikelelo lwangaphambili njengovavanyo. Ingaba ukuqala ngo-1840 nokuphela ngo-1844 ngenene kuluphawu lwesiprofeto loqikelelo olubalwa kwakhona ukuze lube sisiKhalo saphakathi kobusuku esiyinyaniso? Ingaba ialfa ne-omegā yembali yamaMillerite, eyaphela ngokubhengezwa kwesiKhalo saphakathi kobusuku, ngenene ifuzisela iimpawu zesiprofeto zesiKhalo saphakathi kobusuku esiyinyaniso sabo balikhulu elinamashumi amane anesine amawaka?

In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.

Kuzo zombini ezi ziqendu zokubhengezwa kwesiprofeto esalungisiweyo, kwabakho impikiswano ebonakalisiweyo ngokuchasene nesigidimi samaMillerite, kuba isigidimi sasibakhathaza abantu. Xa uPetros emi eKesareya Filipi kukho impikiswano ngesi sigidimi eyaqala ngaphambi kweKesareya Filipi, kuba kukuzaliseka okungqinisisa ukuba kwakungelizwi likaPetros lodwa apho isigidimi semvula sasiza kuwa. IKesareya Filipi ngumthendeleko wamaxilongo, ihambelana noKristu ethuma abafundi ababini, abamele ingelosi yesibini, ukuba bakhulule iesile lobuSilamsi. Ukukhululwa kweesile lobuSilamsi kubhengeza ukuqala kwesigidimi soKukhala Kwasemini Ebusuku kwintlanganiso yenkampu yase-Exeter, kuba ukufika ekhwele ihashe emva kosuku olunye, ngomhla we-13 kuAgasti, kukaSamuel Snow, owabambezela kunokuba afike ngosuku lokuvulwa, kuphawula ukuphela kwexesha lokulibaziseka nokuqala kwesigidimi esasiza kuthwalwa njengamaza amakhulu olwandle xa intlanganiso yaphela ngomhla we-17.

The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.

Impikiswano yembali yamaMillerite, izityholo zikumkani uAhabhi, nokumelana kwamaYuda aphikisanayo njengoko uKristu wayengena eYerusalem, zonke zibonisa impikiswano efikelela esiphelweni sayo emthendelekweni wamaxilongo, xa kukhululwa iesile. Ukukhululwa kweesile kukuqinisekiswa kwesiprofeto esichaza ucango oluvaliweyo phezu kobu-Adventist ekuqaleni eKesareya Filipi, kwakunye nocango oluvaliweyo ekupheleni kwelo xesha eKesareya Maritima. Iesile luphawu lobuSilamsi bentsizi yesithathu ehlasela iUnited States, kuquka neNashville, Tennessee. Uqikelelo olungaphumelelanga lukaJulayi 18, 2020, ngoku luyalungiswa ngokuthe ngcembe njengoko iNkosi isusa isandla saYo, ize ityhile oko bekutywiniwe kwisityhilelo sikaYesu Kristu. Oko kutyhilwa kwaqala entlango ngoJulayi ka-2023.

The vision of Daniel Eleven

Umbono kaDaniyeli Ishumi elinanye

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.

Umthendeleko wezigodlo umele isigodlo sesixhenxe, esilusizi lwesithathu, oluyiSilamsi. Isigodlo sisigidimi sesilumkiso sangaphandle semfazwe, kodwa sinokuqondwa kananjalo njengobizo lwangaphakathi lokuya kwindibano engcwele. Njengovavanyo lwe-litmus oluqala xa kugqitywa iintsuku ezingamashumi amathathu zovavanyo lwetempile yesibini, sisigidimi sangaphandle nangaphakathi. Uvavanyo lokuqala olusisiseko lwafika entlakohlaza ka-2024 ngombono wangaphandle womchasi-kakristu njengoko emelwe kuDaniyeli 11:14.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Kwaye ngaloo maxesha abaninzi baya kusukuma bemelene nokumkani wasezantsi; kwanabaphangi babantu bakowenu baya kuzinyusa ukuze bazimisele umbono; kodwa baya kuwa. Daniyeli 11:14.

The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.

Ivesi engaphambili lazisa iPanium, yaye ubungqina bePanium buyaqhubeka de kufike kwivesi yeshumi elinesihlanu.

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

Ngokuba ukumkani wasemntla uya kubuya, aze amise isihlwele esikhulu ngaphezu kwesangaphambili, yaye ngokuqinisekileyo uya kuza emva kweminyaka ethile enomkhosi omkhulu nangeempahla ezininzi. Daniyeli 11:13.

The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.

Ukumkani wasentla kwiivesi zeshumi ukuya kweshumi elinesihlanu ligunya elisebenza njengommeli wobupopu, elalimelwe nguRonald Reagan kwivesi yeshumi xa udonga lomkhusane wentsimbi lwasuswayo, njengoko kwafuziselwa kukuwa koDonga lwaseBerlin ngomhla we-9 kuNovemba 1989. Ivesi yeshumi elinesithandathu iphawula ukususwa kodonga lokwahlula ibandla norhulumente kumthetho weCawa. Ivesi yeshumi elinanye neyeshumi elinambini zimele imfazwe yaseUkraine eyaqala ngowama-2014, yaye ivesi yeshumi elinesithathu ichonga unyulo lowama-2024, xa uTrump, umongameli wesibhozo ukususela kuReagan, okwanguye nomongameli wesibhozo ophuma koobongameli abasixhenxe bangaphambili, “ebuyayo” enegunya elingakumbi; kuba ekubuyeni kwakhe “uya kuvelisa isihlwele esikhulu ngakumbi kunesokuqala, yaye ngokuqinisekileyo uya kuza emva kweminyaka ethile.” “Iminyaka ethile” yileyo minyaka mine kaJoe Biden.

After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.

Emva kuka-2024, ngokuvumelana nendima yeshumi elinesithathu, iRoma iya kuzingenisa kwimbali yesiprofeto yasePanium. NgoMeyi 8, 2025, kwanyulwa upopu wokuqala ovela kwilizwe elizukileyo ngokwasemoyeni, yaye wakhetha igama elithi Leo, elithwele iimpawu ezininzi ezibalulekileyo zesiprofeto. Emva koko, kwindima yeshumi elinesihlanu, idabi liyaqalisa.

So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.

Ngoko ukumkani wasemantla uya kuza, amise uduli lokungqinga, ayithabathe imizi enqatyiswe ngokugqithisileyo; iingalo zasemzantsi aziyi kumelana naye, kwanabantu bakhe abanyuliweyo; akuyi kubakho namandla okumelana naye. Daniyeli 11:15.

The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.

Idabi lasePanium liyaqala kwivesi yeshumi elinesihlanu, yaye irhamncwa lasemhlabeni elimelwe nguDonald Trump liya koyisa ubukumkani basemzantsi. Ukumkani wasemzantsi kwivesi yeshumi elinanye waqalisa imfazwe neUkraine, igunya elisebenza egameni lobupopu nelaxhaswa ngemali nangenkxaso ligunya elisebenza egameni lobupopu elikwivesi yeshumi—iUnited States. Ukumkani wasemzantsi wayeza koyisa edabini laseRaphia, kodwa emva koloyiso ukuchithakala okuqhubekayo okuhlala kuhambisana nokutshabalala kobukumkani benamba basemzantsi kushiya ukumkani wasemzantsi ekwimeko yokuba sesichengeni ngokugqithisileyo, njengoko ukumkani wasemantla ebuya, enamandla kunakuqala, aze alungiselele idabi lasePanium. IRashiya noPutin bangukumkani wasemzantsi xa iUnited States yaqalisa iMfazwe yaseUkraine ngowama-2014. Ngowama-2022 uhlaselo lwaqalisa, negazi laqalisa ukuphalala. Ngowama-2024 ukumkani wasemantla wabuya.

Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.

UPetros useKesareya Filipi, nto leyo eyisiqalo sokuvakaliswa kwesigidimi seSikhalo Sasezinzulwini Zobusuku. UPetros, ofana noEliya nabaseMillerite njengoko bemelwe nguLitch noSnow, ngaphambili uye wabeka phambili isiprofeto socango oluvaliweyo neSilamsi. Ukuzaliseka kwaso kuchaza umahluko phakathi kwezigidimi zemvula yasemva eziyinyaniso nezingezizo, nabathunywa bokwenyaniso nabobuxoki. Isigidimi sikaPetros sisigidimi esilungisiweyo saseNashville neseSilamsi, yaye xa emi eKesareya Filipi, umi ePanium, idabi elikhokelela kumthetho weCawa wevesi yeshumi elinesithandathu. Ukuzaliseka kwesiprofeto sikaPetros kuchaza isiqalo sokuvakaliswa kweSikhalo Sasezinzulwini Zobusuku, xa iSilamsi sikhululwa, nto leyo ekwangoko, umgca phezu komgca, xa kufika idabi lasePanium.

The Vision of Daniel ten

Umbono kaDaniyeli ishumi

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.

Umthendeleko wexilongo umele ixilongo lesixhenxe, eliyintlekele yesithathu, eyiSilamsi. Ixilongo lingumyalezo wesilumkiso, kwaye likwabizela kwindibano engcwele. Kwakhona luyisivavanyi esingundoqo esiqala xa kugqitywa iintsuku ezingamashumi amathathu zovavanyo lwetempile yesibini. Umbono wokuqala osisiseko wovavanyo lwangaphandle womchasi-Kristu wafika entwasahlobo ka-2024, yaye owesibini umbono wovavanyo lwangaphakathi kaKristu, njengoko umelwe kuDaniyeli 10, wafika ngo-2026.

Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

Ndaza ndaphakamisa amehlo am, ndakhangela; yaye nanko umntu othile embethe ilineni, isinqe sakhe sibhinqiswe ngegolide ecocekileyo yaseUfaz: nomzimba wakhe wawunjengeberile, nobuso bakhe bunjengokubonakala kombane, namehlo akhe enjengezibane zomlilo, neengalo zakhe neenyawo zakhe zifana ngombala nobhedu olubengezelisiweyo, nelizwi lamazwi akhe linjengelizwi lesihlwele.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

Mna ndinguDaniyeli ndedwa endabona umbono; kuba amadoda awayekunye nam akawubonanga umbono lowo; kodwa ukuNgcangcazela okukhulu kwehlela phezu kwawo, ade abaleka, azimela.

Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

Ngoko ndasala ndedwa, ndawubona lo mbono mkhulu; akwabikho mandla ashiyekileyo kum; kuba ubuhle bam baguquka kum baba kukonakala, andagcina mandla.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

Kodwa ndeva ilizwi lamazwi akhe; yaye xa ndeva ilizwi lamazwi akhe, ndaza ndalala ubuthongo obunzulu ngobuso bam, ubuso bam busingise emhlabeni.

And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

Yabona, isandla sandichukumisa, sandimisa emadolweni am nasezintendeni zezandla zam. Wathi kum, Owu Daniel, ndoda ethandwa kakhulu, waqonde amazwi endiwathetha kuwe, ume nkqo; kuba ngoku ndithunyelwe kuwe. Wathi akuba ethethe elo zwi kum, ndema ndingcangcazela. Waza wathi kum, Musa ukoyika, Daniel; kuba kususela kumhla wokuqala owawubeka ngawo intliziyo yakho ekuqondeni, nasekuzithobeni phambi koThixo wakho, amazwi akho aviwe, yaye ndize ngenxa yamazwi akho. Ke inkosana yobukumkani basePersi yandichasa iintsuku ezimashumi mabini ananye; kodwa, yabona, uMikayeli, omnye weenkosana eziphambili, weza kundinceda; ndaza ndahlala khona ndinookumkani basePersi. Ngoku ndize kukwenza uqonde oko kuya kwehlela abantu bakowenu kwimihla yokugqibela; kuba umbono usengowemihla emininzi ezayo. Wathi akuba ethethe amazwi anjalo kum, ndabhekisa ubuso bam emhlabeni, ndaza ndaba sisimumu.

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

Nanko ke, omnye onjengomfuziselo woonyana babantu wachukumisa imilebe yam; ndaza ndawuvula umlomo wam, ndathetha, ndathi kulowo wayemi phambi kwam, O nkosi yam, ngenxa yombono iintlungu zam zindehlele, andasala namandla. Kuba umkhonzi wale nkosi yam angathetha njani nale nkosi yam? kuba mna, kwangoko akwasala mandla kum, akwabikho nokuphefumla kushiyekileyo kum.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.

Wabuya kwakhona wandichukumisa othile onjengokubonakala komntu, wandomeleza, wathi, O ndoda ethandwa kakhulu, musa ukoyika; uxolo malube kuwe, yomelela, ewe, yomelela. Wathi akuba ethethile kum, ndomelezwa, ndathi, Inkosi yam mayithethe; kuba undomelezile. Daniel 10:5–19.

Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.

UDaniyeli, ngomhla wamashumi amabini anesibini, ubona umbono woMbingeleli oMkhulu wasezulwini ngemihla yokugqibela. Umbono weRoma omisa lo mbono wawuluvavanyo olusisiseko nolwe-alpha luka-2024, yaye umbono kaKristu luluvavanyo lwetempile. Uvelisa ukwahlulwa kweqela elisaba kuDaniyeli lize lizifihle. Elo qela lizifihla phantsi kobuxoki nenkohliso, yaye ngenxa yesi sizathu lifumana inkohliso enamandla.

Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.

Emva koko uDaniyeli uchukunyiswa kathathu, okokuqala nguGabriyeli, kwandule ke kube nguKristu, kwaze kwaba sesithathu kwakhona nguGabriyeli. Endaweni eNgcwele Kakhulu, xa uDaniyeli echukunyiswa kathathu ubonakalisa ukomelezwa, kuba kuqala engenamandla xa wabona umbono, kodwa ngokuchukunyiswa kwesithathu ekugqibeleni uyomelezwa. Uyomelezwa ukuze aqonde oko kuya kubahlela abantu bakaThixo ngemihla yokugqibela. Isigidimi sesiprofeto sento eya kubahlela abantu bakaThixo ngemihla yokugqibela sisigidimi esimelelwe ngaphakathi komzekeliso weentombi ezilishumi.

Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!

UDaniyeli uqala engenamandla, kuba umbono kaKristu ofana nesipili wamshiya engenamandla; kodwa ekupheleni kwezo kuthintwa zithathu uyomelezwa, yaye umyalelo othi “yomelela, ewe, yomelela,” uyaphindwa kabini, nto leyo ephawula ingelosi yesibini okanye uvavanyo lwesibini. Uvavanyo lwesibini luvavanyo lwetempile apho abantu bakaThixo bomelezwa khona ukuze bavakalise isigidimi soKhalelo lwasezinzulwini zobusuku xa intlanganiso yenkampu yase-Exeter iphela. Olo vavanyo luvavanyo lwetempile apho ilitye lentloko, elalisisiseko nelitye lembombo, liba lilitye lentloko elimangalisayo letempile, ngaloo ndlela kuphawulwa ukugqitywa kwayo. UDaniyeli uyomelezwa ngomhla wamashumi amabini anesibini, xa engena eNdingcweleni yeeNgcwele ngokholo. Xa esenza oko, uGabriyeli uyamchukumisa, aze uKristu amchukumise, aze uGabriyeli amchukumise kwakhona. Ngako oko uDaniyeli uyomelezwa ukuba avakalise isigidimi eNdingcweleni yeeNgcwele apho ebona khona uKristu phakathi kweengelosi ezimbini, yaye indawo eseNdingcweleni yeeNgcwele apho uKristu esembindini khona sisihlalo senceba, neekerubhi ezimbini ezigqumayo zijonge ityeya ekhanyiselwe kukukhanya kobuqaqawuli beShekinah bukaKristu ohleli etroneni yaKhe. Umbono kaDaniyeli isahluko seshumi ulungiswe ngokwesiprofeto ngendlela yokuba uDaniyeli ajonge ubuqaqawuli bukaKristu njengeShekinah etroneni yesihlalo senceba, lo gama iikerubhi ezimbini ezigqumayo zikhangela ngaphakathi etyeyeni!

Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.

Ngaphambi komthendeleko weexilongo uEliya ubanga ukuba isigidimi sakhe semvula sisiso sodwa isigidimi semvula esivela eNkosini, aze abeke phambili isiprofeto esifika esiphelweni saso ngombonakaliso ongqina ukuba ngubani ongumthunywa okanye ongenguye, nokuba siyintoni na isigidimi okanye asisiyintoni na. Iminyaka emithathu nesiqingatha ngaphambi kweKarmele ukumkani uAhabhi wayemfuna uEliya, kuba kukho ixesha lembambano elandulela iKarmele. INtaba iKarmele yindawo nje yovavanyo apho isimilo sibonakaliswa khona. Kwangelo xesha kwimbali yamaMillerite kwakukho ubungqina obufanayo, njengoko abo babesithiyile isigidimi babagxotha abathembekileyo ezicaweni, baza abathembekileyo emva koko baphakamisa isigidimi esibizela abantu ukuba baphume kubantu bomnqophiso wangaphambili abawileyo ababedlulwayo.

Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.

UPetros ukwixesha lomthetho wangeCawa wePentekoste evakalisa isigidimi sikaYoweli, okuthetha ukuba uPetros uvakalisa eso sigidimi sinye xa ixesha lesiKhalo saphakathi kobusuku liqalisa ekupheleni kwentlanganiso yenkampu yase-Exeter, eyaqalayo xa uqikelelo lukaPetros lwalulungisiwe njengoko kwakunjalo kwizigidimi zikaSnow noLitch. Impikiswano isoloko isandulela ukuzaliseka koqikelelo. Ngoko ke impikiswano iqala ngaphambi kokuzaliseka koqikelelo.

The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.

Umyalezo obangela uxhalaba kuAhabhi, kuIzebhele nakubaprofeti bakhe, nakumaYuda aphikisanayo emihla kaKristu, nakumaProtestanti awileyo embalini yamaMillerite, uchongwa nguPetros njengencwadi kaYoweli. Phambi kovavanyo lwesithathu lwe-litmus oluphawulwa ngokukhululwa kwe-esile, umyalezo kaPetros uhlaselwa yi-Adventism yaseLawodike, yaye uPetros uphendula ekuxhathisweni ngokuchaza ukuba abathunywa abanxilanga; bangukuzaliseka nje kwezahluko ezithathu zikaYoweli. Izahluko ezithathu zikaYoweli ziqala ngokugxeka kabukhali i-Adventism yaseLawodike. Xa umyalezo ufikelela ezindlebeni zabo banxiliswe siselo esinxilisayo, baya kusabela. Bamchasa uKristu xa wayesihla entabeni esendleleni eya eYerusalem, baza baphinda bamchasa eYerusalem.

The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.

Idonki liyakhululwa, ukungena kuyaqalisa; amaYuda aphikisanayo afuna ukuba isigidimi sithuliswe. UYesu uyaqhubeka aze emva koko ame aze alilele ixesha lokugqibela losuku lovavanyo lwe-Adventism. Emva koko eYerusalem kubakho olunye udibano lokungqubana namaYuda anqwenela ukuba abantu bayeke isigidimi sabo. Xa ilanga latshona ngaloo mini, ixesha lovavanyo lwesizwe samaYuda lafikelela kwelinye inqanaba. Ukuqhubela phambili kokuxhathisa kuyaqhubeka kuse ekufeni komnqamlezo, yaye kwaqala ngokunyanisekileyo ngokuvuswa kukaLazaro, okwaphawula ukufika kwengelosi yesibini nexesha lokulibaziseka.

“Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.

“IBhethani yayikufuphi kangangokuba eYerusalem kangangokuba iindaba zokuvuswa kukaLazaro zakhawuleza zafikiswa esixekweni. Ngabahloli ababeyibonile loo mimangaliso abalawuli bamaYuda bakhawuleza bazifumana izibakala. Intlanganiso yeSanhedrin yabizwa kwangoko ukuze kugqitywe ukuba makwenziwe ntoni. UKristu wayesele ekubonakalisile ngokupheleleyo ukulawula kwaKhe phezu kokufa nengcwaba. Loo mmangaliso mkhulu wawuyeyona ngxelo yobungqina epheleleyo uThixo awayinika abantu yokuba wayethumele uNyana waKhe ehlabathini ukuze kubekho usindiso lwabo. Yayikukubonakaliswa kwamandla kaThixo okwakwanele ukweyisa zonke iingqondo ezaziphantsi kolawulo lwengqiqo nesazela esikhanyiselweyo. Abaninzi kwabo babebonile ukuvuka kukaLazaro bakhokelwa ekukholweni kuYesu. Kodwa intiyo yababingeleli ngakuYe yanda ngakumbi. Babebuchithile bonke obunye ubungqina obuncinane bobuThixo baKhe, kwaye lo mmangaliso mtsha wabacaphukisa ngakumbi kuphela. Ofileyo wayevusiwe ekukhanyeni okupheleleyo kwemini, naphambi kwesihlwele samangqina. Akukho buqhophololo babunokuluphelisa olo bungqina. Ngenxa kanye yoko ubutshaba bababingeleli baba bubulalayo ngakumbi. Babengazimisele ngaphezu kwangaphambili ukumisa umsebenzi kaKristu.”

“The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.

“AbaSadusi, nangona babengamthandi uKristu, babengazalisekanga bubutshaba obunobungozi kuye njengabaFarisi. Intiyo yabo yayingekrakra kangako. Kodwa ngoku babesoyike kakhulu. Babengakholelwa eluvukweni lwabafileyo. Bekhupha oko kwakubizwa ngokuba yinzululwazi, babeqiqa besithi akunakwenzeka ukuba umzimba ofileyo ubuyiselwe ebomini. Kodwa ngamazwi ambalwa kaKristu, ingcamango yabo yabhukuqwa. Babonakaliswa ukuba abayazi kwaphela iZibhalo kwanemandla kaThixo. Babengaboni ndlela yokususa umbono owawenziwe ebantwini ngulo mmangaliso. Babengenziwa njani abantu ukuba basuke kuye Lowo wayephumelele ukuhlutha ingcwaba abafileyo balo? Iingxelo zobuxoki zasasazwa, kodwa ummangaliso wawungenakuphikwa, yaye babengazi ukuba bangawunqanda njani umphumo wawo. Kude kube ngoku abaSadusi babengakhuthazanga icebo lokumbulala uKristu. Kodwa emva kovuko lukaLazaro bagqiba kwelokuba kukufa kwakhe kuphela apho izikhalazo zakhe ezingoyikiyo ezibagxekayo zazinokupheliswa.” The Desire of Ages, 537.

Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.

Ukufa kukaLazaro kwaphawula ukuqala kweentsuku ezine awazilibazisileyo uYesu. Ukufa kwakhe kwakumela ukufika kwengelosi yesibini, ephawula ukuqala kwexesha lokulibazisa. Uvuko lwakhe luphawula uvuko lwamangqina amabini ngoDisemba 31, 2023, kwiminyaka engamashumi amabini anesibini emva ko-9/11. Uvuko lwakhe luphawula uvuko lwamathambo awomileyo afileyo kaHezekile. Uvuko lwakhe lwafanekiselwa yindalo ka-Adam, eyayiquka ubuntu, obumelwe ludongwe, budityaniswe nobuThixo, obumelwe ngumoya wobomi.

“The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.

“Ababingeleli nabalawuli bamaYuda babemthiyile uYesu; kodwa izihlwele zabuthana ukumamela amazwi akhe obulumko nokubona imisebenzi yakhe enamandla. Abantu bavuselelwa ngowona mdla unzulu, baza belandela uYesu bexhalabile ukuze beve imiyalelo yalo Mfundisi umangalisayo. Abaninzi kubalawuli bakholwa kuye, kodwa abazange babe nabuganga bokuluvuma ukholo lwabo, hleze bagxothwe esinagogeni. Ababingeleli namadoda amakhulu bagqiba kwelokuba kufuneka kwenziwe into yokutsalela ingqalelo yabantu kude noYesu. Boyika ukuba bonke abantu baya kukholwa kuye. Babengaboni nakuphi na ukhuseleko lwabo. Kwakufuneka balahlekelwe sisikhundla sabo okanye bambulale uYesu. Kwaye emva kokuba bemthintele ukufa, kwakusaya kubakho abo babengamatye ezikhumbuzo aphilayo amandla akhe. UYesu wayemvusile uLazaro kwabafileyo, yaye babesoyika ukuba, ukuba bambulala uYesu, uLazaro wayeya kungqina ngamandla akhe amakhulu. Abantu babegaleleka ukuya kubona lowo wayevusiwe kwabafileyo, baza abalawuli bazimisela nokumbulala uLazaro, baze bayicime loo mvuselelo. Emva koko babeya kubuyisela abantu kwizithethe neemfundiso zabantu, ekunikeleni isishumi seminti nerhuwu, baze baphinde babe nempembelelo phezu kwabo. Bavumelana ngokumbamba uYesu xa eyedwa; kuba ukuba babenokuzama ukumbamba phakathi kwesihlwele, xa iingqondo zabantu zazixakeke ngokupheleleyo nguye, babeya kugityiselwa ngamatye.” Early Writings, 165.

On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.

Ngomhla we-18 Julayi 2020 amangqina amabini eSityhilelo abulawa, kwaza kwafika ingelosi yesibini nexesha lokulibazisa. Ngomhla wama-31 Disemba 2023 kwaqala inkqubo enamanyathelo amabini yovuko. Inyathelo lokuqala lalisisiseko; inyathelo lesibini lalisikukwakhiwa kwetempile phezu kwesiseko. Icawa yamaSeventh-day Adventist yaseLawodike yayithiyile umyalezo ukusukela kwixesha awazalwa ngalo ngowe-1989, yaye isawuthiyile nanamhla. Ngoku ekubeni amangqina athiyiweyo, ababecinga ukuba afile, ephilile kwakhona; baya kuwuthiya ngakumbi umyalezo. Baya kuphikisana ngokuqikelelwa komhla we-18 Julayi 2020 ngobungozi obunobuhlungu obufana nobo amaYuda ayenabo ngovuko lukaLazaro. Kwimbali yovavanyo lwetempile, uPetros uya kuphendula izityholo zabo eziphosakeleyo ngokukhomba kwincwadi kaYoweli njengempendulo kuwo onke amanga abo.

We will continue this study in the next article.

Siza kuqhubeka esi sifundo kwinqaku elilandelayo.