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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty

Incwadi kaYoweli neBandla lama-Adventist oSuku lweSixhenxe laseLawodikea - Inombolo yamashumi amabini

Number Twenty

Inani Lamashumi Amabini

Author

Jeff Pippenger

Published

December 26, 2025

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The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.

Incwadi kaYoweli ibonisa ukuba ukutshatyalaliswa kwesidiliya sikaThixo kwenzeka kwisizukulwana sesine.

> The word of the Lord that came to Joel the son of Pethuel.

> Ilizwi likaYehova elafikayo kuYoweli unyana kaPhetuweli.

> Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

> Yiveni le nto, nina madoda amakhulu, nibeke indlebe, nonke bemi belizwe. Oku kwakha kwabakho na ngemihla yenu, nokuba kwakha kwabakho ngemihla yooyihlo? Baliseleni abantwana benu ngako, nabantwana benu babalisele abantwana babo, nabantwana babo basixelele esinye isizukulwana.

> That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

> Oko kushiywe yinkumbi etshabalalisayo, kudliwe yinkumbi; noko kushiywe yinkumbi, kudliwe ngumbungu; noko kushiywe ngumbungu, kudliwe ngumbungu odlayo.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.

> Vukani, nina manxila, nilile; nizibhomboloze, nonke nina baseli bewayini, ngenxa yewayini entsha; kuba isusiwe emlonyeni wenu. Yoweli 1:1–5.

The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.

Umzekeliso weentombi ezilishumi ngumzekeliso wobu-Adventist, yaye ukuvuka okukulo mzekeliso kwenzeka xa ingqolowa nomdiza kusahlulwa, ngelo xesha umdiza uvuka waqonda ukuba “unqunyulwe” kwi “wayini entsha.” Igama elithi “ukunqunyulwa” limele inyathelo lokuqala lomnqophiso kaAbram apho ithokazi lenkomo, ibhokhwe yemazi nenkunzi yegusha zanqunyulwa zaba ziziqwenga ezibini kwisithethe sokuqinisa umnqophiso ngegazi. Kwakuloo ndinyana inye yomnqophiso, uThixo uchaza ukuba uya kubandwendwela abantu baKhe ngomgwebo kwisizukulwana sesine.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Wathi kuAbram, Yazi ngokuqinisekileyo ukuba inzala yakho iya kuba ngumphambukeli ezweni elingelolayo, ibe iya kubakhonza; yaye baya kuyicinezela iminyaka emakhulu mane; Kanjalo nolo hlanga, abalukhonzayo, ndiya kulugweba; yaye emva koko baya kuphuma benempahla eninzi. Ke wena uya kuya koobawo bakho unoxolo; uya kungcwatywa sele umdala, unemihla emininzi. Kodwa kwisizukulwana sesine baya kubuya apha kwakhona; ngokuba ubugwenxa bama-Amori abukazaliseki. Genesis 15:13–16.

When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.

Xa isiprofeto sazalisekiswa kwisizukulwana sesine, kwisizukulwana sikaMoses, iNkosi yamisela iMithetho eliShumi njengomqondiso womnqophiso noThixo nabantu Bakhe abanyuliweyo. Kowesibini kuloo mithetho ilishumi, ukukhanya kwezizukulwana ezine zikaAbram kwandiswa.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Uze ungazenzeli umfanekiso oqingqiweyo, nokuba lulo naluphi na ufanekiselo lwayo nayiphi na into esezulwini phezulu, nolo lusemhlabeni phantsi, nolo lusemanzini phantsi komhlaba. Uze ungazinquli kuzo, ungazikhonzi; kuba mna Yehova uThixo wakho ndinguThixo onomona, ndivelela ubugwenxa booyise kubantwana, kuse kwisizukulwana sesithathu nesesine sabandithiyileyo; ndibonakalisa inceba kumawaka abo bandithandayo, abayigcinayo imithetho yam. Eksodus 20:4–6.

The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”

Izizukulwana ezine zomnqophiso ka-Abram zafakwa ekwandisweni kobukhulu besimilo sikaThixo njengoThixo onekhwele. Ikhwele lakhe lithelekiswa nemifanekiso eqingqiweyo. Kwisizukulwana sesine sika-Abram sifumana kwakhona umgwebo oqhubela phambili. Umgwebo wawuphezu kwesizwe apho abantu bakaThixo babekhobokile khona, kwanaphezul’ kwabantu bakaThixo, yaye emva koko ama-Amori ayeya kugwetywa. U-Abram uchaza inkqubo yomgwebo oqhubela phambili eqala ngendlu kaThixo ize ihambe ehlabathini ngokulandelelana, yaye umyalelo wesibini uchaza ukuba inkqubo yomgwebo yahlula uluntu lube ngodidi lwabo bamthiyayo uThixo, nodidi lwabo bamthandayo uThixo, ngaloo ndlela ufanekisela umthetho weCawe, okhwaza usithi, “Ukuba niyandithanda, yigcineni imithetho yam.”

In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.

Ngalo kanye elo xesha umThetho usisiwa eSinayi, uMoses uboniswa isimilo sikaThixo.

> And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

> Yaye uYehova wathi kuMoses, Ziqingqele amacwecwe amabini amatye afana nawangaphambili; yaye ndiya kubhala phezu kwala macwecwe amazwi ayekulam amacwecwe okuqala, owawaphulayo. Uze ulungele kusasa, uze unyuke kusasa uye entabeni yeSinayi, uzibonakalise apho kum encotsheni yentaba. Makungabikho namnye umntu onyukayo kunye nawe; kananjalo makungabikho namnye umntu obonwayo kuyo yonke intaba; nezimvu neenkomo mazingadli phambi kwaloo ntaba.

> And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

> Wazaqingqa amacwecwe amabini amatye afana nawangaphambili; waza uMoses wavuka kusasa, wenyuka waya entabeni yeSinayi, njengoko uYehova wayemyalele, waza wawathabatha esandleni sakhe amacwecwe amabini amatye. UYehova wehla esefini, wema naye khona apho, walibhengeza igama likaYehova. UYehova wadlula phambi kwakhe, wabhengeza,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

> INkosi, uYehova uThixo, onenceba nonobabalo, onokunyamezela kade, ozele kukulunga nenyaniso, ogcina inceba yamawaka, oxolela ubugwenxa nokreqo nesono, ongayi kuthi konke konke amsule onetyala; ewendwela ubugwenxa booyise phezu kwabantwana, naphezu kwabantwana babantwana, kuse kwisizukulwana sesithathu nesesine.

> And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.

> Wakhawuleza ke uMoses, waqubuda emhlabeni, wanqula. Wathi, Ukuba ngoku ndifumene inceba emehlweni akho, Nkosi, mawuhambe ke uYehova phakathi kwethu, ndiyakubongoza; kuba ngabantu abantamo zilukhuni; sixolele ubugwenxa bethu nesono sethu, usithabathe sibe lilifa lakho. Eksodus 34:1–9.

The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.

Ukunikelwa kwesibini komthetho, kuhambelana neshati yoovulindlela ka-1850. Amacwecwe okuqala aphulwa, yaye itheyibhile yokuqala yayinempazamo kumanani. Ngelo xesha uSirayeli wamandulo wenziwa abagcini-mali bomthetho, yaye uSirayeli wanamhlanje wenziwa abagcini-mali bomthetho kaThixo nemithetho yeLizwi likaThixo lesiprofeto. Xa la macwecwe mabini aqala ukwaziswa, kwabakho uvukelo olungokoqobo enkampini, yaye xa ishati ka-1850 yaziswa, kwakusele kuphekwa uvukelo lokomoya enkampini. Isiprofeto sikaAbram sesizukulwana sesine sazalisekiswa nguMoses kwisizukulwana sesine, apho uThixo wandisa khona isityhilelo somgwebo kwisizukulwana sesine emyalelweni wesibini. Imifanekiso eqingqiweyo yaba yeyomgunyathi wokunqula uThixo ngenyaniso, yaye umona wesimilo sikaThixo wanxulunyaniswa nomgwebo. Wandula ke uMoses wabona uzuko lukaThixo. Wabona umona kaThixo njengento eyinxalenye yesimilo sikaThixo, njengoko umelwe “ligama” laKhe, yaye ubudlelwane phakathi komnquli nezono zooyise babo bubekwe ngokucacileyo.

When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.

Xa uKristu wayicocayo itempile okokuqala, abafundi bakhe baza bakhumbula ukuba inzondelelo yendlu yaKhe yayimtyile. “Inzondelelo” ligama elithetha “umona.” Isimilo sikaThixo esibonakalisa umona waKhe sisona sikhuthazo esakhokelela uKristu ukuba ayicoce itempile yaKhe, yaye uphawu lobuprofeti lwesidingo sokuvuma ezo zono zooyihlo lwaliza kuthi kamva lube yinxalenye ebalulekileyo yobizo lokuguquka emgwebeni “wezihlandlo ezisixhenxe” kaLevitikus amashumi amabini anesithandathu. “Isizukulwana sesine” sika-Abram sikhula sisiba nobunzima obukhulu ngakumbi njengoko siqhubeka kuyo yonke imbali yomnqophiso. Incwadi kaYoweli imele ixesha lemvula yasemva kwexesha, eyenzeka kwimihla yokugqibela. Incwadi kaYoweli ibeka umyalezo wayo phezu kokungeniswa kwayo komyalezo wezizukulwana ezine, njengomxholo owabhalwayo kwelona nyathelo lokuqala lomnqophiso ka-Abram ophindwe kathathu noThixo. Loo mxholo ufikelela esiphelweni sawo kwincwadi kaYoweli.

Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.

Kanye eZweni leDinga, iTyeya yomnqophiso yayimi eShilo, apho uEli, umbingeleli omkhulu ongendawo noyisidenge, noonyana bakhe ababini abonakeleyo, bebekwe ngokwahlukileyo ekubizweni kukaSamuweli. IShilo yayiza kuba linyathelo elinye kuhambo lweTyeya, eyayiluphawu lomnqophiso. Emva kokuba iTyeya yasetyenziswa njengophawu lokuwisa iindonga zaseYeriko, yahlala eShilo kangangeminyaka emalunga namakhulu amane, kwada kwaba sekufeni kukaEli noonyana bakhe abangendawo. Yaza ke yathinjwa ngamaFilisti, yaye emva koko, xa uDavide wayisa iTyeya eYerusalem, umzekeliso wokuqala wokungena koloyiso eYerusalem wazalisekiswa. Injongo echaziweyo yokufudusela uphawu lomnqophiso eYerusalem yayikukuba uThixo wakhetha ukubeka igama laKhe eYerusalem, yaye igama laKhe linxulunyaniswa nomona waKhe, lowo unxulunyaniswa nomgwebo waKhe onomona kwisizukulwana sesine.

At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”

Ngomthetho weCawa iNkosi iya kuliphakamisa ibandla eloyisileyo ngaphezu kwazo zonke iinduli neentaba, zize iintlanga zithi, “yizani, masinyuke siye endlwini kaThixo.”

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Kuya kuthi ke ngemihla yokugqibela, intaba yendlu kaYehova iya kumiselwa encotsheni yeentaba, iphakanyiswe ngaphezu kweenduli; kwaye zonke iintlanga ziya kuphumela kuyo. Kwaye abantu abaninzi baya kuhamba bathi, Yizani, masinyuke siye entabeni kaYehova, endlwini kaThixo kaYakobi; yaye uya kusifundisa ngeendlela zakhe, size sihambe emendweni yakhe: kuba eZiyon kuya kuphuma umthetho, nelizwi likaYehova liphuma eYerusalem. Isaya 2:2, 3.

The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

Ilizwi leNkosi liphuma eYerusalem, kuba kulapho Yanyula khona ukubeka “igama” layo. KuMoses, “uYehova wehla efini, wema naye khona apho, walivakalisa igama likaYehova. UYehova wadlula phambi kwakhe, wavakalisa,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.

> INkosi, uYehova uThixo, onenceba nobabalo, ozeka kade umsindo, ozele kukulunga nenyaniso, ogcina inceba kumawaka, oxolela ubugwenxa nokreqo nesono, kodwa ongasayi nakanye amsule onetyala; oweza ubugwenxa boothixo koobawo phezu kwabantwana, naphezu kwabantwana babantwana, kude kuse kwisizukulwana sesithathu nesesine. Eksodus 34:6, 7.

His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.

“Igama” laKhe lithetha isimilo saKhe, yaye isimilo sikaThixo sintsonkothe ngokunzulu yaye silula ngokunzulu. UThixo uluthando, yaye oko kusichaza ngokugqibeleleyo isimilo saKhe, nangona kuchazwe ngokulula. Inyaniso yomnqophiso kaAbram ethi “isizukulwana sesine somgwebo” yandiswe “umgca phezu komgca” ngokukhanya okongezelelekileyo komyalelo wesibini ngokuphathelele kwisizukulwana sesine. Emva koko amava kaMoses ayandisa ukukhanya konxulumano lwesizukulwana sesine nesimilo sikaThixo, ngokongeza ukukhanya lomona waKhe. Ukuphefumlelwa kuchaze isimilo njengokuba “ziingcinga neemvakalelo zidibene,” kodwa ukuphefumlelwa kusixelele nokuba iingcinga zethu azifani neengcinga zikaThixo. Isimilo saKhe ziingcinga neemvakalelo zaKhe zidibene, yaye isimilo saKhe sinemiba emininzi gqitha engaphaya kweengcinga neemvakalelo zethu ezilula zobuntu, kangangokuba umahluko ngowokuba iingcinga zaKhe ziphakame ngaphezu kwezulu xa zithelekiswa nomhlaba.

> For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.

> Ngokuba iingcinga zam asizizo iingcinga zenu, neendlela zenu asizizo iindlela zam, utsho uYehova. Kuba njengokuba amazulu ephakamile kunomhlaba, ngokunjalo iindlela zam ziphakeme kuneendlela zenu, neengcinga zam kuneengcinga zenu. Isaya 55:8, 9.

So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?

Ngoko ke, nantsi ingcinga yobuntu enokucamngcwa; ukuba isimilo sikaThixo simelwe ligama laKhe, ngoko ke yonke imbonakaliso yegama likaThixo iyimbonakaliso yesimilo saKhe. INgonyama yesizwe sakwaYuda itywina yaye ikhulule ukutywinwa kweLizwi laYo lesiprofeto, uPalmoni nguMbalisi oMangalisayo weemfihlelo, okwanguloNtsusa ophuma emhlabeni owomileyo, kwanetyholo elivuthayo, intsika yomlilo, ingelosi enkulu uMikayeli, kwanokuqhubekeka, kwanokuqhubekeka. Iimpawu zesimilo sikaThixo njengoko zimelwe ngamagama aKhe awahlukeneyo azinasiphelo. “Ingcinga yobuntu enokucamngcwa” yile. Phakathi kwazo zonke iindlela ezahlukeneyo zokubonakaliswa kwesimilo sikaThixo ezaziwayo ukuba zikhona, yintoni intsingiselo yokuba—kwelona nyathelo lokuqala lomnqophiso kwinkqubo yomnqophiso onezigaba ezithathu noAbram—isigwebo “sesizukulwana sesine” sisisitatimenti esisiseko kumnqophiso—esibonakalisa igama laKhe?

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Wathi kuAbram, Yazi ngokuqinisekileyo ukuba inzala yakho iya kuba ngabaphambukeli ezweni elingelolayo, yaye iya kubakhonza; nabo baya kuyixhaphaza iminyaka emakhulu mane; Kanjalo nalo olo hlanga baya kulukhonza ndiya kulugweba; emva koko baphume benobutyebi obukhulu. Ke wena uya kuya kooyihlo ngoxolo; uya kungcwatywa ebudaleni obuhle. Kodwa ke kwisizukulwana sesine baya kubuya apha kwakhona; kuba ubugwenxa bama-Amori abukazaliseki. Genesis 15:13–16.

The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.

Isimo sikaThixo njengomgwebi wabantu nezizwe sibanika abantu ixesha lovavanyo elimelwe zizizukulwana ezine. UThixo ungumgwebi, unenceba, unomonde, yaye uzisa umgwebo wabantu nowezizwe esiphelweni kwisizukulwana sesine. Ingxelo esisiseko kaThixo emnqophisweni wakhe nabantu abanyuliweyo iquka umgwebo wesizukulwana sesine. Kanye njengoko isigidimi sengelosi yokuqala sineempawu zonke zesigidimi ngasinye kwezo zithathu zeengelosi, ngokunjalo nenyathelo lokuqala lomnqophiso kaAbram lineempawu zomnqophiso uphela oneziqendu ezithathu. Igama likaThixo lelokuba unguMgwebi onenceba, ogweba kwisizukulwana sesine. Onke amanye amanyathelo embalini yomnqophiso wabantu abanyuliweyo akhelwe phezu kweso siseko.

When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.

Xa incwadi kaYoweli ibekwa ekuvukeni koKhuzo lwasezinzulwini zobusuku kwivesi yesihlanu, kwaye “iwayini entsha” “iyanqunyulwa” emilonyeni yabo, intshayelelo yolo lwahlulo lokugqibela lomnqophiso lwabantu abanyuliweyo bomnqophiso ngumyalezo osisiseko womnqophiso obeka ekuhleni uvukelo lwabantu bomnqophiso abathi emva koko “banqunyulwe” njengoko luzalisekiswa kwisizukulwana sesine. “Banqunyulwa,” ngenxa yokungawuqondi umyalezo osisiseko womnqophiso.

That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.

Loo myalezo usisiseko womnqophiso okwiindinyana ezine zeGenesis ishumi elinesihlanu, usisikhuni sokulinganisa—umgca womgwebo osetyenziswa xa umyalezo welitye eliyintloko womnqophiso uvezwa njenge “wayini entsha” kwimihla yokugqibela. Ubunzima obunxulunyaniswa nokuvuswa kwamanxila akwaEfrayim, xa “iwayini entsha” “inqunyulwa,” buqondwa ngokwenene kuphela—xa bubekwa ngaphakathi komxholo wesibhengezo somgwebo nxamnye nesizukulwana sesine sokugqibela sabantu abanyuliweyo abavukelayo, ngexesha lokuvavanywa kwemvula yasemva.

In Genesis seventeen, we find the second step of the threefold covenant with Abraham:

KuGenesis ishumi elinesixhenxe, sifumana inyathelo lesibini lomnqophiso ontlantlu-mathathu noAbraham:

> And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;

> Wathi ke uThixo kuAbraham, Wena uya kuwugcina umnqophiso wam ke ngoko, wena nembewu yakho emva kwakho kwizizukulwana zayo. Nguwo lo umnqophiso wam, eniya kuwugcina, phakathi kwam nani nembewu yakho emva kwakho;

> Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.

> Yonke inkwenkwe kuni mayoluke. Nize niwoluke umzimba wolusu lwenu lwangaphambili; oko kube ngumqondiso womnqophiso phakathi kwam nani. Lowo uneentsuku ezisibhozo ubudala makaluke phakathi kwenu, yonke inkwenkwe ezizukulwaneni zenu, nokuba izalelwe endlwini, nokuba ithengwe ngemali kumphambukeli ongengowembewu yakho. Lowo uzalelwe endlwini yakho, nalowo uthengwe ngemali yakho, makaluke ngokuqinisekileyo; yaye umnqophiso wam woba senyameni yenu ube ngumnqophiso ongunaphakade. Ke inkwenkwe engalukanga, engalukwanga enyameni yolusu lwayo lwangaphambili, loo mphefumlo uya kunqunyulwa ebantwini bakowabo; uwaphule umnqophiso wam. Genesis 17:9–14.

The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.

Inyathelo yesibini inika ubungqina besibini kumfuziselo wokuba “kunqunyulwe.” Igama eliguqulelwe ngokuthi “kunqunyulwe” lisuka kwingcambu yalo kwizilwanyana awazinqumla wazahlula kubini uAbram kwisahluko seshumi elinesihlanu, yaye kweso sicatshulwa, nabani na ongalukanga uya “kunqunyulwa” emnqophisweni. Ulwaluko lwathatyathelwa indawo lubhaptizo kwimbali yomnqophiso apho uKristu wayeqinisekisa ezi nyaniso kanye, yaye ngenxa yesi sizathu, Yena, njengomzekelo wethu, wavuswa ngomhla wesibhozo.

That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.

Olo phawu lwalumele ukuzaliseka ngomhla wesibhozo, njengoko limelwe yimiphefumlo esibhozo eyayisemkhombeni. Kukwinqanaba lesibini apho uvavanyo olubonakalayo lumelwe khona, nokuba kwakungoSirayeli ekhetha phakathi kwabaprofeti bakaYezebhele noEliya phambi komgwebo owaphunyezwayo nguEliya, okanye uDaniyeli, uShadraki, uMeshaki noAbhednego ubuso babo bubonakala buhle ngakumbi kwaye butyebile ngaphezu kwabo babedla ukudla kokumkani; uvavanyo lwesibini lolokubonwa. Ulwaluko luluphawu lobomi, yaye imiphefumlo esibhozo eyayisemkhombeni imele abo baphilayo ngokuchaseneyo nabo bafayo.

In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.

Kwimbali kaKristu, xa umqondiso womnqophiso watshintshela ebhaptizweni, umpostile uPawulos wasebenzisa kanye imbali yomnqophiso yezi ndima ukubonakalisa utshintsho olukhulu kwimbali yomnqophiso. Wasebenzisa inyama esikwayo kulwaluko njengomfuziselo womntu ngokunxulumene nobuThixo, kwananjengomfuziselo wobume obusezantsi bomntu ngokunxulumene nobume bakhe obuphezulu. UPawulos wabafundisa abafundi bakhe ngokusebenzisa iLizwi likaThixo lesiprofeto, yaye injongo yakhe njengalowo “wakhethiweyo,” (njengoko lithetha igama lakhe elithi Sawule) yayikukuchonga utshintsho olukhulu kwimbali yomnqophiso olumelwe yinguquko ukusuka kuSirayeli wokoqobo ukuya kuSirayeli womoya njengabantu bomnqophiso bakaThixo. Ekwenzekiseni umsebenzi awawunikiweyo, wawuveza umyalezo wakhe wesiprofeto kumongo wembali yomnqophiso.

Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.

IGenesis ishumi elinesixhenxe imele inyathelo lesibini kumanyathelo amathathu asisiseko omnqophiso afumana ukuzaliseka kwawo kwe-omega kwiingelosi ezintathu zeSityhilelo ishumi elinesine. Inyathelo lesibini limelwe ngumqondiso wolwaluko, olufanekisela itywina likaThixo phezu kwekhulu elinamashumi amane anesine amawaka, abangumqondiso, omela uvavanyo olubonakalayo. Iingelosi ezintathu ziyi-omega yomnqophiso we-alpha ka-Abraham. Inyathelo lesithathu lika-Abraham yayisisahluko samashumi amabini anesibini.

> And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.

> Yaza isithunywa sikaYehova kuAbraham sisuka ezulwini okwesibini, sathi, Ndivumile mna ngokwam, utsho uYehova, ngenxa enokuba uyenzile le nto, akamgodlanga unyana wakho, unyana wakho okuphela kwakhe; ukuba ekusikeleleni ndiya kukusikelela, nasekwandiseni ndiya kuyandisa imbewu yakho, ibe njengeenkwenkwezi zezulu, nanjengentlabathi eselunxwemeni lolwandle; nembewu yakho iya kulidla ilifa isango leentshaba zayo; ziya kusikelelwa embewini yakho zonke iintlanga zehlabathi; ngokuba uliphulaphule ilizwi lam. Genesis 22:15–18.

Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.

Indima yokuqala yesahluko ithi, “Kwathi ke emva kwezi zinto, uThixo wamlinga uAbraham, wathi kuye, Abraham: waza yena wathi, Yabona, ndilapha.” UThixo wamlinga uAbraham, ngaloo ndlela echaza uvavanyo lokugqibela, ngaphambi kokuvakaliswa kwesithathu komnqophiso. Xa uAbraham waluphumelela olo vavanyo, kwandula ke kwabekwa phambili iindima ezine zokugqibela zomnqophiso kaAbraham ongamafutshane amathathu. Ngenxa yokuba uAbraham “walithobela” ilizwi likaThixo, elikule ndawo elili “ilizwi lomnqophiso” waKhe, uAbraham wayeza kusikelelwa njengoyise weentlanga. Ingelosi yesithathu iluvavanyo, oluthi njengakuAbraham lumele uvavanyo olubonakalisa isimilo, yaye isimilo sisekelwe ekubeni uyamkholwa na uThixo, njengoko wenzayo uAbraham, okanye akunjalo. Abo baluphumelelayo uvavanyo, njengoko wenzayo uAbraham, baya kusetyenziswa ekuhlanganiseni zonke iintlanga zehlabathi. Ezo ndima zilishumi elinesixhenxe, ezivela kwizahluko ezithathu, zichaza umnqophiso phakathi koThixo nabantu abanyuliweyo; yaye ngokwenza oko zimele i-alpha yembali yomnqophiso wabantu abanyuliweyo, yaye ngokwenza oko, ezo ndima zikwanemela i-omega yembali yomnqophiso njengoko imelwe kukuvuswa kwamakhulu alikhulu anamashumi amane anesine amawaka.

How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.

Bangaphi kuthi abanokuthenga ikhaya, okanye isithuthi, bengakhange kuqala bahlolisise imiqathango yesivumelwano? Bangaphi na amaSeventh-day Adventist aseLawodike azi ukuba owona mqathango wokuqala wesivumelwano sawo nomnqophiso noThixo uquka ukuba uThixo uzazisa njengoThixo onenceba ogqithisa umgwebo kwisizukulwana sesine? Intlekele yeyokuba abazazi iinyaniso ezisisiseko zembali yamaMillerite, kananjalo abazazi iinyaniso ezisisiseko zobudlelane bomnqophiso abathi babunalo; yaye ngenxa yoku, bona, njengakwaSirayeli wamandulo, abalazi ixesha lokutyelelwa kwabo. Isiphelo selo xesha lokutyelelwa, elaqala ngomhla we-9/11, kuxa bevuswa ezinzulwini zobusuku babe kuphela beqonda ukuba banqunyulwe.

We will continue in the next article.

Siya kuqhubeka kwinqaku elilandelayo.

> “On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.

> “NgoAprili 18, kwiintsuku ezimbini emva kokuba umbono wezakhiwo eziwayo udlulile phambi kwam, ndahamba ndayokuzalisekisa isithembiso eBandleni laseCarr Street, eLos Angeles. Njengoko sasisondelela ecaweni seva abathengisi bamaphephandaba bememeza besithi: ‘ISan Francisco itshatyalaliswe yinyikima yomhlaba!’ Ndinentliziyo enzima ndafunda iindaba zokuqala eziprintwe ngokungxama malunga nalo ntlekele yoyikekayo.

> “Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.

> “Kwiiveki ezimbini kamva, kuhambo lwethu lokubuyela ekhaya, sadlula eSan Francisco yaye, siqesha inqwelo, sachitha iyure enesiqingatha sibukele intshabalalo eyayenziwe kweso sixeko sikhulu. Izakhiwo ezazicingelwa ukuba ziyakwazi ukumelana nentlekele zazilele zingamanxuwa. Kwezinye iimeko izakhiwo zazithe zatshona emhlabeni ngokuyinxenye. Isixeko saba ngumfanekiso owoyikeka kunene wokungasebenzi kobuchule bomntu ekuyileni izakhiwo ezingatshi ngumlilo nezingagungqiyo ziinyikima zomhlaba.”

> “Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’

> “Ngomprofeti waKhe uZefaniya iNkosi ichaza ngokucacileyo izigwebo eya kuzizisa phezu kwabenzi bobubi: ‘Ndiya kutshabalalisa kuphele konke oku phezu komhlaba, utsho uYehova. Ndiya kutshabalalisa umntu neenkomo; ndiya kutshabalalisa iintaka zezulu, neentlanzi zolwandle, nezikhubekiso ndawonye nabangendawo; ndiya kumnqumla umntu emhlabeni, utsho uYehova.’”

> “‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….

> “‘Kuya kuthi ke ngomhla wombingelelo kaYehova, ndibohlwaye iinkosana, nabantwana bokumkani, nabo bonke abambethe iingubo zasemzini. Kwangaloo mini ndiya kubohlwaya nabo bonke abo batsibayo embundwini, abazalisa izindlu zeenkosi zabo ngogonyamelo nenkohliso….

> “‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.

> “‘Kuya kuthi ngelo xesha, ndiphengulule iYerusalem ngezibane, ndibohlwaye abantu abahleli phezu kwentlenge yabo; abathi ezintliziyweni zabo, INkosi ayiyi kwenza okulungileyo, kananjalo ayiyi kwenza okubi. Ngenxa yoko impahla yabo iya kuba lixhoba, nezindlu zabo zibe yinkangala; baya kwakha nezindlu, kodwa abayi kuhlala kuzo; baya kutyala nezidiliya, kodwa abayi kusela iwayini yazo.

> “‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.

> “‘Imini enkulu kaYehova ikufuphi, ikufuphi, yaye ikhawuleza kakhulu; kwanesandi semini kaYehova: igorha liya kukhala khona kabuhlungu. Loo mini yimini yengqumbo, imini yenkxwaleko neyokubandezeleka, imini yenkangala neyentshabalalo, imini yobumnyama nobuluzizi, imini yamafu neyobumnyama obungqingqwa, imini yesigodlo nesilumkiso ngokuchasene nezixeko ezinqatyisiweyo, nangokuchasene neenqaba eziphakamileyo. Ndiya kuzisa inkxwaleko phezu kwabantu, ukuze bahambe njengabaziimfama, ngenxa yokuba bonile kuYehova: negazi labo liya kugalelwa ngaphandle njengothuli, nenyama yabo njengobulongwe. Nesilivere yabo, negolide yabo, aziyi kuba nako ukubahlangula ngemini yengqumbo kaYehova; kodwa ilizwe lonke liya kudliwa ngumlilo wobukhwele baKhe; ngokuba Uya kwenza kwanesiphelo esikhawulezileyo sabo bonke abemi belizwe.’ Zefaniya 1:2, 3, 8–18.

> “God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.

> “UThixo akanakuphinda anyamezele ixesha elide kakhulu. Sele ke izigwebo zaKhe ziqalisa ukuwela kwezinye iindawo, yaye kungekudala ukungakholiseki kwaKhe okuphawulekayo kuya kuvakaliswa kwezinye iindawo.”

> “There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.

> “Kuya kubakho uthotho lweziganeko eziya kutyhila ukuba uThixo nguye olawula imeko. Inyaniso iya kuvakaliswa ngolwimi olucacileyo, olungenakuphazanyiswa. Njengabantu, simele silungise indlela yeNkosi phantsi kokukhokelwa okuphezulu koMoya oyiNgcwele. Ivangeli limele linikelwe ngobunyulu balo. Umsinga wamanzi aphilayo umele ube nzulu ngakumbi, wandise ububanzi bawo endleleni yawo. Kuzo zonke iinkalo, ezikufuphi nezikude, abantu baya kubizwa bevela ekulimini nasekwimisebenzini yeshishini eqhelekileyo ethi kakhulu ixakekise ingqondo, baze baqeqeshwe benxulumene namadoda anamava. Njengoko befunda ukusebenza ngempumelelo, baya kuvakalisa inyaniso ngamandla. Ngemisebenzana emangalisayo kakhulu yolungiselelo olungcwele, iintaba zobunzima ziya kususwa ziphoswe elwandle. Isigidimi esithetha lukhulu kangaka kubemi bomhlaba siya kuviwa size siqondwe. Abantu baya kuyazi into eyinyaniso. Umsebenzi uya kuhambela phambili, uqhubeke usiya phambili, de umhlaba wonke ube sele ulunyukisiwe, kuze ke kufike isiphelo.”

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> “Ngokwandayo ngakumbi, njengoko iintsuku zihamba, kuyacaca ukuba izigwebo zikaThixo zisehlabathini. Ngomlilo, nangezikhukula, nangenyikima, ulumkisa abemi balo mhlaba ngokusondela kwakhe okukufuphi. Ixesha liyasondela xa ingxaki enkulu kwimbali yehlabathi iya kuba ifikile, xa yonke intshukumo kurhulumente kaThixo iya kujongwa ngomdla onzulu nangoloyiko olungenakuchazwa. Ngokulandelelana okukhawulezayo izigwebo zikaThixo ziya kulandelana—umlilo nezikhukula nenyikima, kunye nemfazwe nokuphalazwa kwegazi.”

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Owu, akwaba abantu belazi ixesha lokutyelelwa kwabo! Baninzi abangekayiva inyaniso yokuvavanya yale mihla. Baninzi abo uMoya kaThixo asabambana nabo. Ixesha lemigwebo kaThixo etshabalalisayo lixesha lenceba kwabo bangakhange bafumane thuba lokwazi ukuba yintoni inyaniso. INkosi iya kubakhangela ngothando oluthambileyo. Intliziyo yaYo yenceba iyachukunyiswa; isandla saYo sisoloko sisolulelwe ukusindisa, lo gama ucango luvaliwe kwabo babengavumi ukungena.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.

> “Inceba kaThixo ibonakaliswa ekunyamezeleni kwakhe ixesha elide. Uyarhoxisa izigwebo zakhe, elindele ukuba isigidimi sesilumkiso sivakaliswe kubo bonke. Owu, ukuba abantu bethu bebeya kuva njengoko befanele uxanduva oluse phezu kwabo lokunika ihlabathi isigidimi sokugqibela senceba, hayi, wawuya kwenziwa umsebenzi omangalisayo!” Testimonies, umqulu 9, 94–97.

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