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.

ULevitikusi amashumi amabili nantathu wethula imikhosi yasentwasahlobo neyasekwindla, futhi ukumelwa kwale mikhosi kujule ngokobunkulunkulu esakhiweni sayo, nasekuvumelaneni okuphelele kwezakhiwo zokuqala nezokuphetha, ngaphakathi kwesakhiwo sonke. Imikhosi yasentwasahlobo neyasekwindla iyavumelana omunye nomunye. Lesi sahluko sifakaza ngoPalmoni, uMbali Wezinombolo Omangalisayo, kaningi futhi kaningi. Lesi sahluko sixhumana ngokuqinile nangokumangalisayo nomyalezo wezinsuku zokugcina wabantu abayizinkulungwane eziyikhulu namashumi amane nane.

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.

Inombolo ethi “23” imele ukubuyisana, okuyinhlanganisela yobunkulunkulu nobuntu. Igama elithi Levitikusi limele ubupristi bezinkulungwane eziyikhulu namashumi amane nane, ngokuba bonke abaprofethi bakhuluma ngezinsuku zokugcina, futhi abapristi bezinsuku zokugcina yilabo uPetru abachaza njengobupristi obungcwele. Ubupristi obungcwele bukaPetru ngabahlakaniphileyo abaqonda ukwanda kolwazi oluveza umlayezo Wokukhala Kwaphezulu Kwamabili Ebusuku. Iziwula, noma ababi njengoba uDaniyeli ebachaza, bayakwala ukwanda kolwazi, futhi uHoseya uyasazisa ukuthi ngenxa yalesi sizathu bayaliwa njengabapristi.

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 bami bayabhujiswa ngokuswela ulwazi; ngoba wena ulahle ulwazi, nami ngiyakukulahla, ukuze ungabi ngumpristi kimi; njengoba ukhohlwe umthetho kaNkulunkulu wakho, nami ngiyakukhohlwa abantwana bakho. Njengoba banda, kanjalo bona bangona kimi; ngakho ngiyakuguqula inkazimulo yabo ibe yihlazo. Hoseya 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.

Izidakwa zakwa-Efrayimi, u-Isaya abuye azibize ngokuthi “umqhele wenkazimulo,” inkazimulo yazo iphendulwe yaba “ihlazo.” UHoseya ukhomba ngokusobala ukuthi labo abenqaba ukwanda kolwazi lwezinsuku zokugcina bayibandla lama-Adventist osuku lwesikhombisa laseLawodikeya, ngoba waloba wathi, “Abantu bami.” Abantu bakhe bayokwaliwa njengabapristi, futhi lokhu kwenzeka esizukulwaneni sokugcina nesesine, ngoba Uyobakhohlwa abantwana babo, kanti abantwana bamele isizukulwane sokugcina.

At—one—ment

Uku—bunye—niswa

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 “Levitikusi 23,” sisho “ukubuyisana kobupristi babayizinkulungwane eziyikhulu namashumi amane nane nane.” Leli qiniso lingathathwa kalula nje ngegama lencwadi lihlanganiswe nenombolo yesahluko. Ukubuyisana, okukhulunywa ngakho kuLevitikusi amashumi amabili nantathu, kusho “ukuba munye,” futhi kubonakalisa ukuhlangana kobuNkulunkulu nobuntu. Lokho kuhlangana kumelwe yizimpawu eziningi eZwini likaNkulunkulu, olunye lwazo luwukuthi ithempeli lomuntu kufanele lihlanganiswe neThempeli eliNgcwele.

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.

Ithempeli lomuntu linesakhiwo sama-chromosome angama-“23” owesilisa nangama-“23” owesifazane. UPetru uveza ukuthi ubupristi babayinkulungwane eziyikhulu namashumi amane nane buyi“ndlu yokomoya.” Lawo ma-chromosome ahlangana ndawonye njengoba kwenza indoda nowesifazane, futhi lokho uNkulunkulu akuhlanganisileyo, makungahlukaniswa muntu. Umshado ungolunye uphawu lwe-at-one-ment. ULevitikusi “23” usho ukuhlanganiswa kwethempeli loMpristi Omkhulu waseZulwini, nethempeli labapristi abayilezo zinkulungwane eziyikhulu namashumi amane nane.

Twenty-two Verses

Amavesi Angamashumi Amabili Nambili

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.

Imikhosi yasentwasahlobo kuLevitikusi amashumi amabili nantathu imelwe emavesini angamashumi amabili nambili okuqala esahluko, kanti imikhosi yasekwindla imelwe emavesini angamashumi amabili nambili okugcina esahluko. Ivesi lokugcina yivesi lamashumi amane nane, uphawu luka-1844, lapho uSuku Lokubuyisana olungumfanekiselo ogcwalisekileyo lwaqala ngosuku lweshumi lwenyanga yesikhombisa, ekugcwalisekeni kukaLevitikusi amashumi amabili nantathu. Isahluko samashumi amabili nantathu sihlukaniswe izikhathi ezimbili zamavesi angamashumi amabili nambili; zombili lezi zikhathi zamavesi angamashumi amabili nambili zixhumene ngokomqondo ngokuba ziyimikhosi, kodwa futhi zehlukaniswe ngokomqondo yinkonzo kaKristu yegceke neyendawo engcwele, emelwe intwasahlobo, kanye nenkonzo yaKhe yeNdawo Engcwelengcwele emelwe yikwindla.

22

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.

Kokubili imikhosi yasentwasahlobo neyasekwindla imelwe amavesi angamashumi amabili nambili, futhi la mavesi avumelana nobufakazi be-alfabhethi yesiHebheru, enezinhlamvu “ezingama-22.” “22” iyingxenye yeshumi ka-“220,” okuwuphawu lokuhlangana kobuNkulunkulu nobuntu. “220” imelela ukuqala kokubili kweminyaka eyizi-2,520 yokuhlakazwa kukaJuda, kanye neminyaka eyizi-2,300 kuze kube uSuku Lokubuyisana. Indawo yokuqala yale minyaka eyi-2,520 kwakungu-677 BC, futhi indawo yokuqala yale minyaka eyi-2,300 kwakungu-457 BC, ngaleyo ndlela kuvezwa iminyaka engamakhulu amabili namashumi amabili njengesixhumanisi phakathi kwesiprofetho sokunyathelwa phansi kwebutho likaNkulunkulu nesiprofetho sokunyathelwa phansi kwendlu engcwele kaNkulunkulu. Zombili lezo ziprofetho zaphela ekufikeni koSuku Lokubuyisana olungokomfuziselo ogcwalisekayo ngo-Okthoba 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.

Ngalolo suku, umsebenzi kaKristu wokuhlanganisa ithempeli lobuntu neThempeli loBunkulunkulu waqala, futhi ngaleso sikhathi kokubili uHabakuki 2:20 noJohane 2:20 kwagcwaliseka. UHabakuki waveza ukuthi ubuBunkulunkulu ngaleso sikhathi babuseNdaweni eNgcwelengcwele, kanti uJohane waloba ukuthi ithempeli lamaMillerite elalizakungena ngokukholwa kuleyo Ndawo eNgcwelengcwele lase liqedile inkathi yeminyaka engamashumi amane nesithupha, eyaphawula ukumiswa kwethempeli lobuntu lamaMillerite kusukela ku-1798 kuya ku-1844. Umlando weminyaka engu-“46”, oqukethe u-“23” no-“23”, umelelwa ngumsebenzi kaWilliam Miller owaqala kuqala ukwethula umlayezo walowo mlando ngo-1831, eminyakeni engu-“220” emva kokushicilelwa kweBhayibheli le-King James. IZwi loBunkulunkulu elashicilelwa ngo-1611 lahlanganiswa nesithunywa esingumuntu eminyakeni engu-“220” kamuva ngo-1831. Kokubili imikhosi yasentwasahlobo neyasekwindla imelelwa ngamavesi angu-“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.

Amavesi angamashumi amabili nambili anemigqa emibili yesihloko esifanayo afuna ukuthi ngokwesiprofetho amavesi angamashumi amabili nambili okuqala abekwe phezu kwamavesi angamashumi amabili nambili alandelayo. Ngokuhlanganisa le migqa emibili ngale ndlela, uhlanganisa umsebenzi wegceke nendawo engcwele, okumeleke emikhosini yasentwasahlobo, nomsebenzi kaKristu eNdaweni Engcwelengcwele Kakhulu. Kuleli zinga lesiprofetho lokhu kumele ukuhlanganiswa kwamathempeli amabili, okubonisa 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.

Lapho amavesi okuqala kuya kwangamashumi amabili nambili eqondaniswa nevesi lamashumi amabili nantathu kuya kwelamashumi amane nane, kumiswa umugqa wesiprofetho ofakazelwa yizinhlamvu ezingamashumi amabili nambili zohlamvu lwesiHebheru, nangokufanekisa okumelelwa yinombolo ethi “22,” kanye nangokufanekisa okumelelwa yimikhosi, kuhambisana nokugcwaliseka kwaleyo mikhosi emlandweni ongcwele.

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 kwemikhosi yasentwasahlobo kuqala ngokukhomba iSabatha yosuku lwesikhombisa, kanti ukuphela kwemikhosi yasekwindla kukhomba iSabatha yonyaka wesikhombisa. UKristu, njengo-Alfa no-Omega, wabeka iSabatha ekuqaleni nasekupheleni kofakazi ababili baka-“22” emgqeni wobupristi balabo abayizinkulungwane eziyikhulu namashumi amane nane.

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 lwesikhombisa yayiyikukhanya okukhethekile ekuqaleni koSuku Lokubuyisana oluyisifanekiso esigcwalisekileyo ngo-1844, futhi ukukhanya kweSabatha yomnyaka wesikhombisa kungukukhanya ekugcineni. ISabatha yosuku lwesikhombisa futhi yayiyingqungquthela engcwele yokuqala kaLevitikusi “23,” njengoba nje iSabatha yomnyaka wesikhombisa iyingqungquthela engcwele yokugcina esahlukweni. ISabatha iyialfa ne-omega yomugqa wompristi esahlukweni “23.” Eyokuqala, iSabatha yosuku lwesikhombisa, iyialfa yobupristi babayizinkulungwane eziyikhulu namashumi amane nane, kanti eyokugcina, iSabatha yomnyaka wesikhombisa, iyi-omega yobupristi babayizinkulungwane eziyikhulu namashumi amane nane.

“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.

“Labo abahlanganyela noNkulunkulu bahamba ekukhanyeni kweLanga Lokulunga. Abamdelelisi uMhlengi wabo ngokonakalisa indlela yabo phambi kukaNkulunkulu. Ukukhanya kwasezulwini kuyabakhanyisela. Njengoba besondela ekupheleni komlando waleli zwe, ulwazi lwabo ngoKristu, nangeziprofetho ezimayelana naye, lwanda kakhulu. Bayigugu elingenamkhawulo emehlweni kaNkulunkulu; ngoba bamunye neNdodana yakhe. Kubo izwi likaNkulunkulu linobuhle nobumnandi obudlula konke. Bayakubona ukubaluleka kwalo. Iqiniso lembulwa kubo. Imfundiso yokuthwaliswa kwenyama igcwalisiwe ngokukhazimula okuthambile. Bayabona ukuthi uMbhalo uyisihluthulelo esivula zonke izimfihlakalo futhi sixazulule bonke ubunzima. Labo abebengazimisele ukwamukela ukukhanya nokuhamba ekukhanyeni ngeke bakwazi ukuqonda imfihlakalo yokumesaba uNkulunkulu, kodwa labo abangazange banqikaze ukuthwala isiphambano balandele uJesu, bayobona ukukhanya ekukhanyeni kukaNkulunkulu.” The Southern Watchman, April 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.

Lapha, “eduze nokuphela komlando waleli zwe,” ekupheleni koSuku Lokubuyisana oluyisifaniso sangempela, “imfundiso yokuthwasa kukaKristu enyameni” yembathiswa ukukhazimula “okuthambile,” njengoba kwakunjalo ngemfundiso yeSabatha yosuku lwesikhombisa ekuqaleni koSuku Lokubuyisana oluyisifaniso sangempela.

“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.

“UJesu waphakamisa isembozo somphongolo, ngabona izibhebhe zamatshe okwakulotshwe kuzo iMiyalo eliShumi. Ngamangala lapho ngibona umyalo wesine uqobo phakathi nendawo yemithetho eyishumi, uzungezwe inkazimulo ethambile yokukhanya. Ingelosi yathi: ‘Yiwo wodwa phakathi kwaleyo eyishumi ochaza uNkulunkulu ophilayo owadala amazulu nomhlaba nakho konke okukukho. Lapho izisekelo zomhlaba zibekwa, khona-ke kwase kubekwa nesisekelo seSabatha futhi.’” 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 losuku lwesikhombisa, oluyi-“sisekelo,” luqala uLevitikusi “23,” kanti iSabatha lonyaka wesikhombisa liqeda ubufakazi babapristi njengoba bumelwe yimikhosi yasentwasahlobo neyekwindla. ISabatha lonyaka wesikhombisa limelela ithempeli elakhiwe phezu kwesisekelo. ISabatha lonyaka wesikhombisa ekugcineni limelwe yi-2,520, njengoba nje iSabatha losuku lwesikhombisa limelwe yi-2,300. ISabatha lonyaka wesikhombisa limelela “imfundiso yokuba senyameni.” ISabatha losuku lwesikhombisa luyisibonakaliso soMdali, kanti iSabatha lonyaka wesikhombisa liyisibonakaliso soBunkulunkulu obuhlanganiswe nobuntu.

Aligning the Lines

Ukuqondanisa Imigqa

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.

Lapho siqondanisa imikhosi yasentwasahlobo nemikhosi yasekwindla kuLevitikusi amashumi amabili nantathu, umkhosi wePhasika ulandelwa ngakusasa ngumkhosi wezinsuku eziyisikhombisa wezinkwa ezingenamvubelo, futhi umkhosi wezithelo zokuqala ulandela ngosuku olulandelayo emva kokuba kuqale umkhosi wezinsuku eziyisikhombisa wezinkwa ezingenamvubelo. Izimpawu zendlela ezintathu ezinsukwini 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.

Isikhathi sezinsuku eziyisikhombisa esakha umkhosi wesinkwa esingenamvubelo siqala ngomhlangano ongcwele futhi siphetha ngokunjalo. Ngosuku olulandela ukuqala komkhosi wesinkwa esingenamvubelo, kufika umkhosi wezithelo zokuqala, futhi uhlanganisa umnikelo wezithelo zokuqala zebhali lasentwasahlobo. IPentekoste, ebizwa nangokuthi umkhosi wamaviki, yenzeka ezinsukwini ezingamashumi amahlanu emva komkhosi wezithelo zokuqala, ophawula ukuqala kwesikhathi samaviki ayisikhombisa esiphela ngosuku lwamashumi amane nesishiyagalolunye, olulandelwa yiPentekoste, okusho amashumi amahlanu.

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

IPhasika liqala kusihlwa ngolwesine. IPhasika aliyona inhlangano 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.

Khona-ke ngosuku lweshumi nanhlanu kufika umkhosi wezinsuku eziyisikhombisa wesinkwa esingenamvubelo. Usuku lokuqala nosuku lokugcina lwalo mkhosi wezinsuku eziyisikhombisa luyimihlangano engcwele.

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 nesithupha, kufika usuku lwezithelo zokuqala. Khona-ke kuqala amasonto ayisikhombisa abonakaliswa ngumkhosi wePhentekoste, futhi iPhentekoste ingomunye wemihlangano engcwele eyisikhombisa emelwe emikhosini yasentwasahlobo neyekwindla. Izithelo zokuqala aziwona umhlangano ongcwele.

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

Khona-ke ngosuku lokuqala lwenyanga yesikhombisa, umkhosi wamacilongo ungumbuthano ongcwele.

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

Usuku Lokubuyisana ngosuku lweshumi lwenyanga yesikhombisa luwumbuthano ongcwele, kodwa aluwona umkhosi.

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 lomkhosi wamaThabernakele lungumhlangano ongcwele. Emva komkhosi wezinsuku eziyisikhombisa kuba khona usuku lwesishiyagalombili lwamaThabernakele, nakuba lolo suku lwesishiyagalombili lubhekwa njengolungaphandle kwezikhathi ezimelwe yimikhosi. Lolo suku lwesishiyagalombili lungumhlangano ongcwele.

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.

Lokhu kulingana nemihlangano engcwele eyisikhombisa uma ufaka iSabatha losuku lwesikhombisa elethula imikhosi. Imihlangano engcwele eyisikhombisa nemikhosi eyisikhombisa, nakuba ihambelana ngendlela ehlukile kunemihlangano engcwele. Izimpawu zokuqala nezokugcina ziyiziSabatha, kuqala ezosuku, bese kuba eyonyaka. Ngaphakathi kwemikhosi eboniswa phakathi kwamaSabatha e-alpha ne-omega kukhona imikhosi eyisikhombisa nemihlangano engcwele emihlanu. Uma ufaka iSabatha le-alpha losuku lwesikhombisa neSabatha le-omega lonyaka wesikhombisa, uba nemihlangano engcwele eyisikhombisa nemikhosi eyisikhombisa. Kuyaqondakala ukuthi usuku lwesishiyagalombili lweMinyanya aluyona ingxenye yemikhosi, futhi lwenza imfihlakalo yokuthi eyesishiyagalombili ingeyakuyisikhombisa. Iphuzu engilibonisa lapha ngukuthi uJesu, njengoPalmoni, wahlela ukwehlukahluka kwezinombolo ngaphakathi kwesahluko “23” ngendlela emangalisayo ngokuphelele.

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.

Imikhosi yasentwasahlobo iqukethe inkathi yomkhosi wezinsuku eziyisikhombisa yesinkwa esingenamvubelo, enombuthano ongcwele we-alpha ekuqaleni nombuthano ongcwele we-omega ekugcineni. IPentekoste ingumbuthano ongcwele wesithathu emikhosini yasentwasahlobo. IPentekoste ifika emva kwenkathi yamaviki ayisikhombisa, ephela ngomkhosi ngosuku lwamashumi amahlanu. Imikhosi yasentwasahlobo ibonakaliswa ngezinsuku ezine zomkhosi nezinkathi ezintathu. IPhasika, isinkwa esingenamvubelo, izithelo zokuqala nePentekoste kuyizo izinsuku ezine zomkhosi, kanti izinkathi ezintathu yizinsuku eziyisikhombisa zesinkwa esingenamvubelo, izinsuku ezingamashumi amane nesishiyagalolunye ezandulela futhi ezihlanganisa usuku lwamashumi amahlanu lwePentekoste, kanye nezinsuku ezintathu zokuqala eziyinkathi ehlanganisa izinyathelo ezintathu.

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 wezithelo zokuqala wesikhathi sePhasika uyavumelana nomnikelo wezithelo zokuqala ngosuku lwePhentekoste; iminikelo yezithelo zokuqala yebhali esikhathini sezinsuku ezintathu sePhasika, kanye nomnikelo wezithelo zokuqala kakolweni ngePhentekoste ekupheleni kwenkathi yePhentekoste yezinsuku ezingamashumi amane nesishiyagalolunye, slash— amashumi amahlanu ezinsuku.

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.

Imikhosi yasekwindla iqala ngosuku oluthile lomkhosi oluqalisa inkathi yezinsuku eziyishumi eholela ekwahlulelweni. Ezinsukwini ezinhlanu emva kokwahlulelwa kuba khona umkhosi wezinsuku eziyisikhombisa, okuthi kuzo usuku lokuqala nolokugcina kulezo zinsuku eziyisikhombisa kubhekwe njengemibuthano engcwele. Kusukela ngosuku lweshumi nanhlanu kuze kube ngolwamashumi amabili nambili kugujwa umkhosi wamadokodo, bese kuthi ngosuku lwamashumi amabili nantathu kugcizelelwe iSabatha yezwe.

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.

Lapho sithatha imikhosi yasekwindla siyibeke phezu kwemikhosi yasentwasahlobo, siba nemigqa emibili yomibili emelwe amavesi angamashumi amabili nambili; ngaleyo ndlela imelwe izinhlamvu ezingamashumi amabili nambili zohlamvu lwesiHebheru. Lapho lokhu sekwenziwe, uphawu lokuqala lwendlela luwumbuthano ongcwele weSabatha yosuku lwesikhombisa, kanti uphawu lokugcina lwendlela luwumbuthano ongcwele weSabatha yonyaka wesikhombisa.

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.

Nangosuku lweshumi nanhlanu lwenyanga yesikhombisa, nxa selibuthé izithelo zomhlaba, niyakuwenzela uJehova umkhosi wezinsuku eziyisikhombisa; ngosuku lokuqala kuyakuba yisabatha, nangosuku lwesishiyagalombili kuyakuba yisabatha. Levitikusi 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 yayiyimvula yokuqala, kanti amaDili Okwakha Amadokodo ayimvula yokugcina. Ukuthululwa kukaMoya oNgcwele ngePentekoste kwakumelwe usuku olulodwa, kanti ukuthululwa okumelwe amaDili Okwakha Amadokodo kuyisikhathi esiphethayo, bese kulandelwa iSabatha, okungukuthi usuku lwesishiyagalombili, emva kwezinsuku eziyisikhombisa. ISabatha elandela ukubonakaliswa kokugcina kokuthululwa kukaMoya oNgcwele limelela iSabatha yomhlaba uphumula iminyaka eyinkulungwane.

“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.

“Ngesikhathi sokuhlupheka sonke sabaleka emizini nasemaphandleni, kodwa saxoshwa ngababi, abangena ezindlini zabangcwele bephethe inkemba. Baphakamisa inkemba ukuba basibulale, kodwa yaphuka, yawela phansi ingenamandla njengotshani. Khona-ke sonke sakhala imini nobusuku sicela ukukhululwa, nokukhala kwethu kwakhuphukela phambi kukaNkulunkulu. Ilanga laphuma, nenyanga yema. Imifula yayeka ukugeleza. Kwavela amafu amnyama, asindayo, ashaya omunye nomunye. Kodwa kwakukhona indawo eyodwa ecacile yenkazimulo emisiwe, lapho kwavela khona izwi likaNkulunkulu linjengamanzi amaningi, elazamazamisa amazulu nomhlaba. Izulu lavuleka laphinde lavala, futhi lalisesiphithiphithini. Izintaba zazamazama njengomhlanga emoyeni, zaphonsela nxazonke amadwala amangelengele. Ulwandle lwabila njengebhodwe, lwaphonsela amatshe phezu komhlaba. Futhi ngesikhathi uNkulunkulu ememezela usuku nehora lokuza kukaJesu futhi enikela isivumelwano saphakade kubantu baKhe, wakhuluma umusho owodwa, wayesema, amazwi esaqhubeka ezwakala emhlabeni wonke. U-Israyeli kaNkulunkulu wayemi amehlo abo egxilile phezulu, ulalele amazwi njengoba ayephuma emlonyeni kaJehova, ehamba emhlabeni njengezibhongo zokuduma okukhulu kakhulu. Kwakunesizotha esesabekayo. Futhi ekupheleni komusho ngamunye abangcwele bamemeza bathi, ‘Udumo! Haleluya!’ Ubuso babo babukhanyiswe yinkazimulo kaNkulunkulu; bakhazimula ngaleyo nkazimulo, njengoba nobuso bukaMose benza lapho ehla eSinayi. Ababi babengenakubabheka ngenxa yenkazimulo. Futhi lapho kumenyezelwa isibusiso esingapheli phezu kwalabo ababedumise uNkulunkulu ngokugcina iSabatha laKhe lingcwele, kwaba khona ukumemeza okukhulu kokunqoba phezu kwesilo naphezu komfanekiso waso.”

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

“Kwase kuqala ijubili, lapho izwe kwakufanele liphumule.” 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.

IJubili ingunyaka wamashumi amahlanu, emva kwemijikelezo eyisikhombisa yeminyaka eyisikhombisa, okuyizinsuku ezingama-49 eziholela osukwini lwamashumi amahlanu lwePhentekoste. Lapho umugqa wemikhosi yasekwindla uhlanganiswa nemikhosi yasentwasahlobo kuba khona izinsuku ezingama-49 eziholela ePhentekosteni, okuwuphawu lokuqala kwesikhathi sezinsuku eziyisikhombisa seDili Lamathabhanekeli. IPhentekoste neDili Lamathabhanekeli kuyahambelana, futhi ndawonye kuchaza isikhathi semvula yokugcina eqala ngomthetho weSonto oseduze nokufika futhi iqhubeke kuze kuvalwe isikhathi somusa, iNkosi ibuya, bese umhlaba uyaphumula, njengokumelwa yiSabatha lonyaka wesikhombisa, okuyingeyesishiyagalombili kulezo eziyisikhombisa eDili Lamathabhanekeli.

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.

Lapho sihlanganisa yomibili imigqa yamavesi angamashumi amabili nambili, sikwenza lokho ngenxa yezizathu eziningana. Yomibili le migqa ingeyamavesi angamashumi amabili nambili, kanti amashumi amabili nambili eyishumi lengxenye ka-220, okuwuphawu lokuhlanganiswa kobuNkulunkulu nobuntu.

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

Yomibili le migqa imelela izinhlamvu ezingamashumi amabili nambili zohlamvu lwesiHeberu.

Both lines represent the feasts.

Yomibili imigqa imelela imikhosi.

Both lines represent the two harvest seasons of the year.

Yomibili le migqa imelela izinkathi ezimbili zokuvuna zonyaka.

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.

Yomibili le migqa imelela umsebenzi kaKristu egcekeni, eNdaweni Engcwele naseNdaweni eNgcwelengcwele. ULevitikusi usho abapristi, kanti uJesu unguMpristi Omkhulu waseZulwini. Ngenxa yalezi zizathu, sinelungelo lokusebenzisa indlela yomugqa phezu komugqa emavesini angamashumi amane nane kaLevitikusi amashumi amabili nantathu.

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, kanti iThabhanakeli iyimvula yokugcina yobuKristu. Ngakho-ke sihlanganisa “usuku lwePentekoste” lwentwasahlobo nezinsuku eziyisikhombisa zeThabhanakeli zasekwindla. Ngenkathi uDade White ethi, “Esikhathini sokuhlupheka sonke sabaleka emadolobheni nasemizaneni,” ukhomba isikhathi lapho abantu bakaNkulunkulu bephila ehlane ngenxa yokushushiswa. Ukuhlala emadokodweni ngesikhathi seThabhanakeli kufanekisa umlando oholela ngokuqondile ekuphumuleni kwejubili leSabatha 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.

Usuku lwePhentekoste luphawula ukuqala kwezinsuku eziyisikhombisa zoMkhosi Wamadokodo. Khona-ke iJubili limelwa ngosuku lwesishiyagalombili, okungolwezinsuku eziyisikhombisa zoMkhosi Wamadokodo. Ezinsukwini ezinhlanu ngaphambi koMkhosi Wamadokodo kwakunoSuku Lokubuyisana. Ngakho-ke, ezinsukwini ezinhlanu ngaphambi kwePhentekoste eliphawula ukuqala koMkhosi Wamadokodo—ukwahlulelwa kuyaphawulwa. Ezinsukwini eziyishumi ngaphambi kokwahlulelwa koSuku Lokubuyisana kunoMkhosi Wamacilongo. Lapho le migqa ihlanganiswa, ezinsukwini ezinhlanu ngaphambi komthetho weSonto, omelwe yiPhentekoste, ukwahlulelwa kuyaphawulwa. Ezinsukwini eziyishumi ngaphambi kwalokho, kuqondiswa uMkhosi Wamacilongo.

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.

Ubhapathizo bukaKristu bamelela ukufa kwaKhe, ukumbelwa kwaKhe, nokuvuka kwaKhe. Lezo zinyathelo ezintathu zifanekiselwa ukufa kwaKhe ngePhasika, ukumbelwa kwaKhe nokuphumula kwaKhe ngeSabatha, nokuvuka kwaKhe ngeSonto. Izinsuku ezintathu zokufa kwaKhe, ukumbelwa kwaKhe, nokuvuka kwaKhe ziyisibonakaliso esisodwa esakhiwa yizinyathelo ezintathu. Ngakho-ke siqala ukuhlanganiswa kwemigqa emibili yemikhosi yasentwasahlobo neyasekwindla ekuvukeni. Ukuvuka kosuku lwesithathu kuqala inkathi yezinsuku ezingamashumi amane nesishiyagalolunye eholela ePentekoste, okuyiwona umthetho weSonto. Leyo nkathi yezinsuku ezingamashumi amane nesishiyagalolunye yandulelwa ngumkhosi wesinkwa esingenamvubelo, oqala usuku olulodwa ngaphambi kwalolo suku futhi uqhubeke izinsuku ezinhlanu emva kosuku lwezithelo 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.

Kusukela ekuvukeni kwabafileyo kwezithelo zokuqala kuze kufike umthetho weSonto kuyizinsuku ezingamashumi amane nesishiyagalolunye, umthetho weSonto uyilo usuku lwamashumi amahlanu. Ezinsukwini ezinhlanu ngaphambi komthetho weSonto ukwahlulela kumelwe, kuthi ezinsukwini eziyishumi ngaphambi kwalokho kwahlulela kuphawulwe isixwayiso samacilongo. Ukuvuka kwabafileyo kuyisibonakaliso sokuqala, bese kuthi ezinsukwini ezinhlanu kamuva kuphele isikhathi sesinkwa esingenamvubelo. Ezinsukwini ezingamashumi amathathu emva kokuphela kwesinkwa esingenamvubelo kuvela isixwayiso samacilongo. Ezinsukwini eziyishumi kamuva kuphawulwa ukwahlulela koSuku Lokubuyisana, bese kuthi ezinsukwini ezinhlanu kamuva kufike umthetho weSonto wePhentekoste.

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.

Lokhu kuveza izimpawu zendlela eziyisikhombisa ekusetshenzisweni komugqa phezu komugqa kwemikhosi yasentwasahlobo neyekwindla; ukuqala kwesinkwa esingenamvubelo, ukuvuka, ukuphela kwesinkwa esingenamvubelo, isixwayiso samacilongo, ukwahlulela, iPhentekoste kanye nemvula yamuva. Lezo zimpawu zendlela eziyisikhombisa zibekwe ngaphakathi kweSabatha losuku lwesikhombisa eliyi-alpha kanye neSabatha lonyaka wesikhombisa eliyi-omega. Lezo zimpawu zendlela eziyisikhombisa, ezisongelwe phakathi kwala maSabatha amabili, zihlukanisa futhi ziveze isikhathi sezinsuku ezinhlanu, silandelwe isikhathi sezinsuku ezingamashumi amathathu, isikhathi sezinsuku eziyishumi, isikhathi sezinsuku ezinhlanu kanye nesikhathi sezinsuku eziyisikhombisa.

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.”

Lapho-ke sesivumelanisa ukuvuka kukaKristu, sithola isikhathi sezinsuku ezingamashumi amane lapho ayefundisa abafundi “ubuso nobuso,” kwathi emva kwalokho wenyukela ezulwini. Khona-ke izinsuku eziyishumi abafundi babesesigodlweni esiphezulu. Lezo zinsuku eziyishumi zaphetha ngoSuku lwePhentekoste, okuwumthetho weSonto. Lokhu kwengeza isikhathi sezinsuku ezingamashumi amane nesikhathi sezinsuku eziyishumi emgqeni wabapristi omelelwe nguLevitikusi “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.

Kusukela ekuvukeni kukhona izinsuku ezinhlanu kuze kube sekupheleni kwesinkwa esingenamvubelo, bese kuba yizinsuku ezingamashumi amathathu kuze kube yisexwayiso secilongo, bese kuba yizinsuku ezinhlanu kuze kube ukukhuphukela kukaKristu ezulwini, bese kuba yizinsuku ezinhlanu kuze kube ukwahlulela, bese kuba yizinsuku ezinhlanu kuze kube yizinsuku eziyisikhombisa zePentekoste zemvula yokugcina.

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 kwezinsuku eziyisikhombisa zesinkwa esingenamvubelo kulandelwa ngosuku olulandelayo ukuvuka kwabafileyo kwezithelo zokuqala. Ukuvuka kwabafileyo kwenzeka phakathi kwezinsuku eziyisikhombisa zesinkwa esingenamvubelo, futhi ezinsukwini ezinhlanu emva kovuko isikhathi sesinkwa esingenamvubelo siyaphela.

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

Ezinsukwini ezingamashumi amathathu emva kokuphela kwesinkwa esingenamvubelo, amacilongo aphawula isexwayiso.

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.

Ezinsukwini ezinhlanu emva kwesixwayiso samacilongo, uKristu wenyukela ezulwini emva kokufundisa izinsuku ezingamashumi amane. Ukwenyukela kwakhe ezulwini kwaphawula ukuqala kwezinsuku eziyishumi egumbini eliphezulu.

Then five days after His ascension judgment is marked.

Kwathi emva kwezinsuku ezinhlanu ekwenyukeni kwaKhe, ukwahlulela kwabonakaliswa.

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

Ezinsukwini ezinhlanu kamuva umthetho weSonto wePentekoste uvula inkathi yezinsuku eziyisikhombisa yemvula yamuva.

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.

Abayizinkulungwane eziyikhulu namashumi amane nane yilabo abalandela iWundlu nomaphi lapho Liya khona. U-Eliya noMose babulawa ngoJulayi 18, 2020. Babulawelwa lapho futhi neNkosi yethu yabethelwa khona. Ukuvuka kukaKristu kwabikezela ngokomfanekiso ukuvuka kwangoDisemba 31, 2023. Ngaphambi kwalolo suku, ngoJulayi ka-2023, izwi ehlane laqala ukuzwakalisa umlayezo omelwe njengesinkwa esingenamvubelo. Imvubelo imele iphutha, ubuzenzisi nesono, kanti umlayezo owawuvela ehlane wawungenamvubelo. Kusukela ngoDisemba 31, 2023 kuze kube ngumthetho weSonto, uLevitikusi “23” umise uhlaka lokubuyisana lwabayizinkulungwane eziyikhulu namashumi amane nane. Lolo hlaka luyahambisana nephupho likaMiller, uMalaki wesithathu namafasitela ezulu eSambulo seshumi nesishiyagalolunye. Luyahambisana nehora lesithathu nelesishiyagalolunye evikini elingcwele kusukela ku-27 kuya ku-34 AD.

We will continue these things in the next article.

Sizoqhubeka ngalezi zinto esihlokweni esilandelayo.

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

“‘Ngolwazi amagumbi ayogcwaliswa ngayo yonke ingcebo eyigugu neyothokozisayo.’”

“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 nasemphefumulweni, kanye nasemzimbeni, kungumthetho kaNkulunkulu ukuthi amandla atholakala ngokuzikhandla. Yikho ukuzivivinya okuletha ukukhula. Ngokuhambisana nalo mthetho, uNkulunkulu uhlele eZwini laKhe izindlela zokuthuthuka kwengqondo nokomoya.

“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.

“IBhayibheli iqukethe zonke izimiso abantu abazidingayo ukuba baziqonde ukuze bafanelekele ukuphila kwalokhu kuphila noma ukuphila okuzayo. Futhi lezi zimiso zingaqondwa yibo bonke. Akakho umuntu onomoya wokwazisa imfundiso yalo ongafunda ngisho nendima eyodwa eBhayibhelini ngaphandle kokuzuza kuyo umcabango othile owusizo. Kodwa imfundiso eyigugu kakhulu yeBhayibheli ayitholakali ngokulifunda ngezikhathi ezithile noma ngendlela enganxenxekanga. Uhlelo lwalo olukhulu lweqiniso alwethulwanga ngendlela yokuba lubonakale kumfundi ophangisayo noma onganaki. Iningi lomcebo walo lilele kujule kakhulu ngaphansi kobuso, futhi lingatholakala kuphela ngokucwaninga ngokuzimisela nangomzamo oqhubekayo. Amaqiniso akha lokhu okuphelele okukhulu kumele afunwe futhi aqoqwe, ‘lapha kancane, laphaya kancane.’ U-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.

“Lapho ngaleyo ndlela sezihlolisisiwe futhi zaqoqwa ndawonye, ziyotholakala zivumelana ngokuphelele omunye nomunye. Ivangeli ngalinye liyisengezo kwamanye, zonke iziprofetho ziyincazelo yezinye, iqiniso ngalinye liyisandiso salo olunye iqiniso. Izibonakaliso zesimiso sobuJuda zicaciswa yivangeli. Isimiso ngasinye esisezwini likaNkulunkulu sinendawo yaso, iqiniso ngalinye linokubaluleka kwalo. Futhi sonke lesi sakhiwo esiphelele, ekwakhiweni kwaso nasekufezeni kwaso, sifakazela ngoMqambi waso. Akukho ngqondo ngaphandle kwaleyo yoNgapheliyo ebingaqamba noma yakhe isakhiwo esinjalo.”

“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.

“Ekucwaningeni izingxenye ezehlukene nasekufundeni ubudlelwane bazo, amandla aphakeme kakhulu engqondo yomuntu abizelwa ekusebenzeni okukhulu kakhulu. Akekho ongangena kulolu hlobo lokufunda ngaphandle kokuthuthukisa 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.

“Futhi akusikho ekuphenyeni iqiniso nasekulihlanganiseni kuphela lapho kubonakala khona inani lengqondo lokutadishwa kweBhayibheli. Libonakala futhi emzamweni odingekayo ukuze kuqondwe izihloko ezethulwayo. Ingqondo ehlala imatasa ngezinto ezijwayelekile kuphela, iyancipha futhi ibe buthakathaka. Uma ingakaze inikwe umsebenzi wokuqonda amaqiniso amakhulu nafika kude, ngokuhamba kwesikhathi ilahlekelwa amandla okukhula. Njengesivikelo kulokhu ukuwohloka, nanjengesikhuthazo sentuthuko, akukho okunye okungalingana nokutadishwa kwezwi likaNkulunkulu. Njengendlela yokuqeqesha ingqondo, iBhayibheli lisebenza ngempumelelo kakhulu kunanoma iyiphi enye incwadi, noma zonke ezinye izincwadi zihlanganisiwe. Ubukhulu bezihloko zalo, ubulula obunesizotha bezinkulumo zalo, nobuhle bezithombe zalo, kusheshisa futhi kuphakamise imicabango ngendlela okungekho okunye okungakwenza. Akukho olunye uhlobo lokufunda olunganika amandla engqondo anjalo njengomzamo wokuqonda amaqiniso amangalisayo esambulo. Ingqondo ngaleyo ndlela esondelene nemicabango yoPhezukonke ayinakugwema ukunwebeka nokuqina.”

“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.

“Futhi amakhulu kakhulu nakakhulu amandla eBhayibheli ekuthuthukisweni kwesimo somoya. Umuntu, owadalelwa ubudlelwano noNkulunkulu, angathola ukuphila kwakhe kwangempela nokuthuthuka kwakhe kuphela kulobo budlelwano. Njengoba adalelwa ukuba athole kuNkulunkulu injabulo yakhe ephakeme kunakho konke, akukho okunye angakuthola kukho lokho okungathulisa ukulangazelela kwenhliziyo, okwanelise indlala nokoma komphefumulo. Lowo ofunda izwi likaNkulunkulu ngomoya oqotho novumayo ukufundiswa, efuna ukuqonda amaqiniso alo, uyolethwa ekuxhumaneni noMlobi walo; futhi, ngaphandle kokuba kube ngokuzikhethela kwakhe siqu, akukho mngcele emathubeni okuthuthuka kwakhe.

“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.

“Ngobubanzi bezitayela zayo nezihloko zayo ezihlukahlukene, iBhayibheli linokuthile okungathakazelisa yonke ingqondo nokuthinta yonke inhliziyo. Emakhasini alo kutholakala umlando wasendulo kunayo yonke; ukuphila kwabantu okulotshwe ngokwethembeka okuseduze kakhulu nokuphila uqobo; izimiso zombuso zokulawula izwe, nezokuhlelwa komuzi—izimiso ukuhlakanipha komuntu okungakaze kuzilinganise. Liqukethe ifilosofi ejule kunayo yonke, izinkondlo ezimnandi kakhulu neziphakeme kakhulu, ezivutha imizwa kakhulu nezihehayo kakhulu. Imibhalo yeBhayibheli, ngisho nalapho icatshangwa ngaleyo ndlela, idlula ngokungenakulinganiswa ngenani yonke imisebenzi yanoma yimuphi umbhali ongumuntu; kodwa ibanzi ngokungenamkhawulo ngokwengeziwe, futhi inenani elikhulu ngokungenamkhawulo ngokwengeziwe, lapho ibhekwa ebudlelwaneni bayo nomcabango omkhulu oyisikhungo. Uma yonke into ibhekwa ekukhanyeni kwalo mcabango, isihloko ngasinye sithola ukubaluleka okusha. Emaqinisweni avezwe ngendlela elula kakhulu kufihlwe izimiso eziphakeme njengezulu futhi ezibamba ingunaphakade.”

“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.

“Isihloko esimqoka seBhayibheli, isihloko zonke ezinye ezikuyo yonke le ncwadi eziqoqana ngaso, yicebo lensindiso, ukubuyiselwa emoyeni womuntu komfanekiso kaNkulunkulu. Kusukela ekusikiseleni kokuqala kwethemba esigwebweni esakhulunywa e-Edene kuze kube yileso sithembiso sokugcina esikhazimulayo seSambulo, ‘Bayakubona ubuso baKhe; nebizo laKhe liyakuba semabunzini abo’ (Isambulo 22:4), umongo wazo zonke izincwadi nazo zonke iziqephu zeBhayibheli uwukwambulwa kwalesi sihloko esimangalisayo,—ukuphakanyiswa komuntu,—amandla kaNkulunkulu, ‘asinika ukunqoba ngeNkosi yethu uJesu 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 obamba lo mcabango uphambi kwakhe kunensimu engenamkhawulo yokutadisha. Unesihluthulelo esiyomvulela yonke ingcebo yegugu lezwi likaNkulunkulu.”

“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.

“Isayensi yokuhlengwa iyisayensi yazo zonke izisayensi; isayensi eyisifundo sezingelosi nesezabo bonke ubuhlakani bemihlaba engawanga; isayensi ebamba ukunaka kweNkosi noMsindisi wethu; isayensi engena enjongweni eyayigcinwe emqondweni woNgapheliyo—‘igcinwe ithule ngezikhathi zaphakade’ (Roma 16:25, R.V.); isayensi ezoba yisifundo sabahlengiweyo bakaNkulunkulu kuzo zonke izinkathi ezingapheliyo. Lesi yisifundo esiphakeme kunazo zonke umuntu angazibandakanya kuso. Njengoba kungekho esinye isifundo esingenza kanjalo, siyovuselela ingqondo siphakamise umphefumulo.”

“‘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.

“‘Ubuhle bokwazi yilobu: ukuhlakanipha kunika ukuphila kwabanakho.’ ‘Amazwi engiwakhuluma kini,’ kusho uJesu, ‘angumoya, futhi angukuphila.’ ‘Lokhu kungukuphila okuphakade: ukuba bakwazi Wena, uNkulunkulu oyedwa oqinisileyo, naLowo Owamthumayo.’ UmShumayeli 7:12; Johane 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 abiza imihlaba ukuba ibe khona asezwini likaNkulunkulu. Leli zwi lidlulisela amandla; lizala ukuphila. Yonke imiyalo iyisithembiso; uma yamukelwa yintando, ingeniswa emphefumulweni, iletha kanye nayo ukuphila koNgapheliyo. Iguqula imvelo, iphinde idale kabusha umphefumulo ngomfanekiso kaNkulunkulu.

“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.

“Ukuphila okunikezwa ngaleyo ndlela kugcinwa ngendlela efanayo. ‘Ngawo wonke amazwi aphuma emlonyeni kaNkulunkulu’ (Mathewu 4:4) umuntu uyakuphila.”

“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, umphefumulo, yakhiwa yilokho ezondla ngakho; futhi kusezandleni zethu ukunquma ukuthi iyakondliwa ngani. Kusemandleni omuntu wonke ukukhetha izihloko eziyokuba yizo ezihlala emicabangweni futhi ezibumba isimilo. Ngomuntu wonke onelungelo lokufinyelela emiBhalweni, uNkulunkulu uthi, ‘Ngimlobele izinto ezinkulu zomthetho Wami.’ ‘Biza Kimi, ngiyakukuphendula, ngikubonise 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 likaNkulunkulu ezandleni zakhe, wonke umuntu, noma ngabe isabelo sakhe empilweni sibekwe kuphi, angaba nobudlelwane obunjalo njengoba eyakukhetha. Emakhasini alo angaxoxa nabahle kakhulu nabangcono kakhulu besintu, futhi angalalela izwi loPhakade njengoba Ekhuluma nabantu. Njengoba efunda futhi ezindla ngezihloko izingelosi ‘ezifisa ukuzibheka’ kuzo (1 Peter 1:12), angaba nobudlelwane nazo. Angalandela ezinyathelweni zoMfundisi wasezulwini, futhi alalele amazwi Akhe njengangesikhathi Efundisa entabeni nasethafeni nasolwandle. Angahlala kuleli zwe emoyeni wezulu, enika abalusizi nabalingwayo basemhlabeni imicabango yethemba nokulangazelela ubungcwele; yena uqobo esondela ngokuseduze ngokwengeziwe nangokwengeziwe ekuhlanganyeleni noOngabonwayo; njengalowo wasendulo owahamba noNkulunkulu, esondela ngokusondela ngokwengeziwe emnyango wezwe laphakade, kuze kube yilapho amasango evuleka, angene khona. Uyozithola engesiyena umfokazi. Amazwi ayomamukela ayoba ngamazwi abangcwele, ababengabonakali, kodwa emhlabeni babengabangane bakhe—amazwi lapha afunda ukuwahlukanisa nokuwathanda. Lowo, owathi ngezwi likaNkulunkulu waphila ekuhlanganyeleni nezulu, uyozithola esekhaya ebudlelwaneni bezulu.” Education, 123–127.