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

Incwadi kaYoweli neBandla laMa-Adventist eSuku lweSixhenxe laseLawodikea - Inani Lamashumi Amabini anesithoba

Number Twenty-Nine

Inani Lamashumi Amabini Anesithoba

Author

Jeff Pippenger

Published

January 14, 2026

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The fifth Messianic prophecy in the book of Matthew is the waymark of disappointment and death. On July 18, 2020, the false prediction of the destruction of Nashville, slew Elijah and Moses.

Isiprofeto sesihlanu esingoMesiya encwadini kaMateyu sisiphawuli sendlela sokudana nokufa. Ngomhla we-18 Julayi 2020, uqikelelo lobuxoki lokutshatyalaliswa kweNashville lwabulala uEliya noMoses.

## The Fifth Messianic Waymark is the Disappointment of July 18, 2020

Uphawu lwesihlanu lukaMesiya luyintswela-lindelo kaJulayi 18, 2020

> Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. Matthew 2:17, 18.

> Kwaza ke kwazaliseka oko kwakuthethwe ngumprofeti uYeremiya, esithi, EZRama kwaviwa ilizwi, isijwili, nokulila, nokuzila okukhulu; uRakeli elilela abantwana bakhe, engavumi ukuthuthuzeleka, ngenxa yokuba bengasekho. Mateyu 2:17, 18.

## Prediction

Uqikelelo

> Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. Jeremiah 31:15.

> Utsho uYehova ukuthi; Kwavakala ilizwi eRama, isililo, nokulila okukrakra; uRakeli elilela abantwana bakhe wala ukuthuthuzelwa ngenxa yabantwana bakhe, ngokuba babengekho. Yeremiya 31:15.

Moses and Elijah are slain in the streets of Sodom and Egypt. The last statement of the Old Testament identifies that Elijah would come before the great and dreadful day of the Lord. That dreadful day begins when Michael stands up in Daniel twelve, and announces in Revelation twenty-two that, “he that is just and he who is unjust” will remain in that condition for eternity.

UMoses noEliya babulawa ezitalatweni zaseSodom naseYiputa. Ingxelo yokugqibela yeTestamente eNdala ichaza ukuba uEliya wayeya kuza phambi komhla omkhulu nowoyikekayo weNkosi. Lowo mhla wowoyikekayo uqala xa uMikayeli emi kuDaniyeli ishumi elinesibini, aze avakalise kwiSityhilelo samashumi amabini anesibini ukuba, “olilungisa nalowo ungalunganga” baya kuhlala kulo meko ngonaphakade.

> And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

> Kwaye ngelo xesha uMikayeli uya kusukuma, inkosana enkulu emele abantwana babantu bakho; kuze kubekho ixesha lembandezelo, elingazange libekho kwasekwa uhlanga kude kube ngelo xesha: yaye ngelo xesha abantu bakho baya kusindiswa, wonke umntu ofunyanwa ebhaliwe encwadini. Daniyeli 12:1.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Lowo ungenabulungisa, makaqhubeke engenabulungisa; lowo ungangcolileyo, makaqhubeke engcolile; lowo ulilungisa, makaqhubeke elilungisa; nalowo ungcwele, makaqhubeke engcwele. ISityhilelo 22:11.

Elijah must appear before probation closes, and he gets slain and resurrected in Revelation eleven, just before probation closes. He is resurrected and presents his message until probation closes, where there is then another resurrection, of righteous and wicked.

UEliya umele avele ngaphambi kokuba ukuvavanywa kuvalwe, yaye uyabulawa aze avuswe kwakhona kwiSityhilelo ishumi elinanye, kanye phambi kokuba ukuvavanywa kuvalwe. Uvuswa kwakhona aze avakalise isigidimi sakhe kude kube ukuvavanywa kuvalwa, apho ke kubakho olunye uvuko, lwamalungisa nabangendawo.

> And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:2.

> Yaye ke abaningi kwabo baleleyo eluthulini lomhlaba baya kuvuka, abanye baye ebomini obungunaphakade, abanye baye ehlazweni nasekudelisweni okungunaphakade. Daniyeli 12:2.

That special resurrection is followed by the Second Coming of Christ, where the righteous dead are resurrected and then a thousand years where the saints judge the lost. At the end of the thousand years there is another resurrection and the third coming of Christ. The line of prophetic resurrections includes the resurrection of the papal beast, but each of the resurrections are a specific subject of God’s prophetic Word. On July 18, 2020, the Laodicean movement of the one hundred and forty-four thousand committed suicide by rebelling against Christ’s command forbidding time applications beyond 1844.

Olo vuko lukhethekileyo lulandelwa kukuBuya kweSibini kukaKristu, apho abafileyo abangamalungisa bevuswa, kuze kulandele iminyaka eliwaka apho abangcwele bagweba abalahlekileyo. Ekupheleni kweminyaka eliwaka kubakho olunye uvuko, kunye nokuBuya kwesithathu kukaKristu. Umgca wovuko lwesiprofeto uquka uvuko lwerhamncwa lobupopu, kodwa ngalinye kolo vuko lisifundo esithile seLizwi likaThixo lesiprofeto. Ngomhla we-18 kaJulayi, 2020, intshukumo yaseLawodike yabali lekhulu elinamashumi amane anesine amawaka yazibulala ngokuvukela umyalelo kaKristu owawuthintela ukusetyenziswa kwamaxesha angaphaya kowe-1844.

A voice was then heard in Rama, meaning pride and self-exaltation. Rachel meaning a good traveler is in mourning because Moses and Elijah are not, and more importantly, they cannot be comforted. They have no comfort, and the Holy Spirit is the Comforter, that would be sent when the voice in the wilderness began in July of 2023.

Kwaza ke kwavakala ilizwi eRama, okuthetha ikratshi nokuziphakamisa. URakeli, okuthetha umhambi olungileyo, usekulileni kuba uMoses noEliya bengekho, yaye, okubaluleke ngakumbi, abanako ukuthuthuzeleka. Abanathuthuzelo, yaye uMoya oyiNgcwele nguMthuthuzeli, lowo wayeza kuthunyelwa xa ilizwi entlango laqala ngoJulayi ka-2023.

These things happen just before probation closes, and according to Revelation, just before probation closes the Revelation of Jesus Christ is unsealed. That unsealing is what resurrects Moses and Elijah, who are also Rachel, the good traveler, who had been weeping and mourning for her children, could not be comforted. Her mourning turns to joy when those children are resurrected.

Ezi zinto zenzeka kanye phambi kokuba ixesha lovavanyo livalwe, yaye ngokweSityhilelo, kanye phambi kokuba ixesha lovavanyo livalwe iSityhilelo sikaYesu Kristu siyatyhilwa. Oko kutyhilwa koko kuvusa uMoses noEliya, abakwangabo noRakeli, umhambi olungileyo, owayelila yaye ezilela abantwana bakhe, engafuni ukuthuthuzeleka. Ukuzila kwakhe kuguqulwa kube luvuyo xa abo bantwana bevuswa.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 22:10.

> Waza wathi kum, Musa ukuwatywina amazwi esiprofeto sale ncwadi; kuba ixesha lisondele. ISityhilelo 22:10.

Moses and Elijah were dead in the streets of Sodom and Egypt, and just as with Christ, the one hundred and forty-four thousand would be called out of Egypt, when the gathering began in July of 2023.

UMoses noEliya babefile ezitalatweni zaseSodom naseYiputa, yaye kanye njengokuba kwakunjalo ngoKristu, ikhulu elinamashumi amane anesine amawaka laliza kubizelwa ukuba liphume eYiputa, xa ukuhlanganiswa kwaqalayo ngoJulayi ka-2023.

## The Sixth Messianic Waymark is the calling out of Egypt in July of 2023

Uphawu lwesithandathu lobuMesiya kukubizelwa ukuphuma eYiputa ngoJulayi ka-2023

> And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Matthew 2:15.

> Wahlala khona kwada kwaba kukufa kukaHerode, ukuze kuzaliseke oko kwathethwayo yiNkosi ngomprofeti, kusithiwa, Ndimbizile unyana wam aphume eYiputa. Mateyu 2:15.

## Prediction

Isiprofeto

> When Israel was a child, then I loved him, and called my son out of Egypt. Hosea 11:1.

> Ekubeni uSirayeli engumntwana, ndamthanda, ndabiza unyana wam ephuma eYiputa. Hoseya 11:1.

Dead in the Egyptian street, a heavenly voice from the wilderness calls Ezekiel’s valley of dead bones to life. That voice began to sound in July of 2023.

Befile esitalatweni saseYiputa, ilizwi lasezulwini elivela entlango libiza intili kaHezekile yamathambo awomileyo ukuba ibuyele ebomini. Elo lizwi laqala ukuvakala ngoJulayi ka-2023.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Kwaye emva kweentsuku ezintathu nesiqingatha uMoya wobomi ovela kuThixo wangena kubo, baza bema ngeenyawo zabo; lwabafikela uloyiko olukhulu abo babebabonile. Baza beva ilizwi elikhulu livela ezulwini lisithi kubo, Nyukani nize apha. Benyuka ke baya ezulwini ngefu; neentshaba zabo zababona. ISityhilelo 11:11, 12.

God calls His Son out of Egypt and He also called Moses out of Egypt, for Moses as the alpha and Jesus as the omega represent the experience of the one-hundred and forty-four thousand, who sing the song of Moses and the Lamb. That song includes the call out of Egypt. In Ezekiel there is represented two steps, that were prefigured by the two steps in the creation of Adam. First the body is formed, and then the breath of life is breathed into the body and it then lives. In Revelation eleven the first step is the entrance of the Spirit of God into the slain, and they then stood upon their feet. When they stand, they are God’s army. What conveys the Spirit in chapter eleven is represented by Ezekiel’s first prophecy. The voice in the wilderness is the prophetic message accompanied by the Holy Spirit.

UThixo ubiza uNyana waKhe ukuba aphume eYiputa, yaye kananjalo wambiza uMoses ukuba aphume eYiputa; kuba uMoses njengowokuqala noYesu njengowokugqibela bamele amava ekhulu elinamashumi amane anesine amawaka, acula ingoma kaMoses neyeMvana. Loo ngoma iquka ubizo lokuphuma eYiputa. KuHezekile kuboniswa amanyathelo amabini, awathi afuziselwa kwangaphambili ngamanyathelo amabini ekudalweni kuka-Adam. Kuqala umzimba uyabunjwa, aze emva koko umphefumlo wobomi uphefumlelwe emzimbeni, yaye ke uphile. KwiSityhilelo ishumi elinanye inyathelo lokuqala kukungena koMoya kaThixo kwababuleweyo, baza ke bema ngeenyawo zabo. Xa bemi, bangumkhosi kaThixo. Oko kudlulisa uMoya kwisahluko seshumi elinanye kufanekiswa sisiprofeto sokuqala sikaHezekile. Ilizwi entlango sisigidimi sesiprofeto esihamba noMoya oyiNgcwele.

The book of Matthew contains the twelve chapters that are the omega to the twelve chapters in Genesis that provide two witnesses which represent the covenant with the one hundred and forty-four thousand. Those men and women are sealed for eternity in a relationship of Divinity combined with their humanity. They become the sign for the eleventh-hour workers.

Incwadi kaMateyu iqulethe izahluko ezilishumi elinesibini ezisisiphelo se-omega kwizahluko ezilishumi elinesibini ezikuGenesis ezibonelela ngamangqina amabini amele umnqophiso nabangamakhulu alikhulu anamashumi amane anesine amawaka. La madoda nabafazi batywinelwa ngonaphakade kubudlelane boButhixo obudityaniswe nobuntu babo. Baba ngumqondiso wabasebenzi beyure yeshumi elinanye.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Umsebenzi woMoya oyiNgcwele kukugweba ihlabathi ngesono, nangobulungisa, nangomgwebo. Ihlabathi linokulumkiswa kuphela ngokubona abo bakholwa yinyaniso bengcwalisiwe ngenyaniso, besenza ngokwemigaqo ephakamileyo nengcwele, bebonakalisa, ngendlela ephakamileyo nesulungekileyo, umgca wokwahlula phakathi kwabo bagcina imithetho kaThixo, nabo bayinyathela phantsi kweenyawo zabo. Ukungcwaliswa nguMoya kubonakalisa umahluko phakathi kwabo banetywina likaThixo, nabo bagcina usuku lokuphumla lobuxoki. Xa uvavanyo lufika, kuya kuboniswa ngokucacileyo ukuba yintoni na uphawu lwerhamncwa. Kukugcina iCawa. Abo bathi, emva kokuva inyaniso, baqhubeke belugqala olu suku njengolungcwele, bathwala uphawu lomntu wesono, owacinga ukuguqula amaxesha nemithetho.” Bible Training School, December 1, 1903.

The ensign of the one hundred and forty-four thousand when they are called up to heaven in chapter eleven of Revelation, they are first called out of Egypt, which is where they were slain. A voice from the wilderness calls them out of Egypt, that they would be the sign for the eleventh-hour workers. Their resurrection in 2024 is also represented as a birth, and an awakening depending on which illustration is being identified. In terms of a birth, they are those who fulfill the parable of the ten virgins, and in this sense, their birth is a virgin birth, and they are the sign.

Umqondiso wabo balikhulu elinamashumi amane anesine amawaka, xa benyuselwa ezulwini kwisahluko seshumi elinanye seSityhilelo, kuqala babizwa baphume eYiputa, apho babebulewe khona. Ilizwi elivela entlango libabizela ukuba baphume eYiputa, ukuze babe ngumqondiso kubasebenzi beyure yeshumi elinanye. Uvuko lwabo ngowama-2024 lukwamelwa njengokuzalwa, kwananjengokuvuswa, kuxhomekeke ekubeni ngowuphi umzekeliso ochongiweyo. Ngokubhekiselele ekuzalweni, ngabo bazalisekisa umzekeliso weentombi ezilishumi, yaye ngale ngqiqo, ukuzalwa kwabo kukuzalwa yintombi enyulu, yaye bona bangumqondiso.

## The Seventh Messianic Waymark is 2024

Uphawu lwesiXhenxe lweMesiya luyi-2024

> Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:22, 23.

> Ke kaloku konke oku kwenzeka ukuze kuzaliseke oko kwakuthethwe yiNkosi ngomprofeti, isithi, Yabonani, intombi enyulu iya kumitha izale unyana, yaye baya kumbiza ngegama elinguEmanuweli; oko kukuthi, xa kuguqulelwa, nguThixo unathi. Mateyu 1:22, 23.

## Prediction

Uqikelelo

> Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14.

> Ngoko ke iNkosi ngokwayo iya kuninika umqondiso; Khangelani, intombi enyulu iya kumitha, izale unyana, ize imbize ngegama elinguImanuweli. Isaya 7:14.

There were signs in the history of Moses and Christ, as there were in Millerite history. In the last days, Laodicean Adventism will be seeking after a sign, and their only sign, is the sign of Jonah. There is also a sign for those who are resurrected in 2024. Their sign is the “seven times” of Leviticus twenty-six.

Kwakukho imiqondiso kwimbali kaMoses nekaKristu, njengoko kwakunjalo kwimbali yamaMillerite. Ngemihla yokugqibela, ubu-Adventist baseLawodike buya kube bufuna umqondiso, yaye umqondiso wabo kuphela ngumqondiso kaYona. Kukho nomqondiso kwabo bavuswayo ngo-2024. Umqondiso wabo “ngamaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu.

> And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 2 Kings 19:29–31.

> Kwaye oku kuya kuba ngumqondiso kuwe, Niya kudla kulo nyaka izinto ezizivelelayo ngokwazo, nangomnyaka wesibini oko kuhlumayo kwazo ezo; kodwa ngomnyaka wesithathu hlwayelani, nivune, nityale izidiliya, nidle iziqhamo zazo. Ke intsalela esindileyo yendlu kaYuda iya kuphinda ithabathe iingcambu ezantsi, ize ivelise isiqhamo phezulu. Kuba eYerusalem kuya kuphuma intsalela, nabasindileyo entabeni yeZiyon: inzondelelo kaYehova wemikhosi iya kukwenza oku. 2 Kumkani 19:29–31.

> And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. Leviticus 25:20–22.

> Ke kaloku ukuba nithe, Siya kudla ntoni ngomnyaka wesixhenxe? Yabonani, asiyi kuhlwayela, singaqokeleli nongeniso lwethu; ndiya kuwuwisela umthetho umnqophiso wam phezu kwenu ngomnyaka wesithandathu, wona uvelise isiqhamo seminyaka emithathu. Nohlwayela ngomnyaka wesibhozo, nidle kusese kwisiqhamo esidala, kude kuse ngomnyaka wesithoba; nide ningene isiqhamo saso, niya kudla esidala esigciniweyo. Levitikus 25:20–22.

Those who escape, are also represented as the outcasts of Israel, and they were cast out by their brethren which hated them. Their brethren cast them out, for they hated them because they could not refute the sabbath truth represented by Moses’ “seven times.”

Abo basindayo, nabo bamelwa njengabagxothiweyo bakwaSirayeli, yaye bagxothwa ngabazalwana babo ababebathiyile. Abazalwana babo babagxotha, kuba babebathiyile ngenxa yokuba babengenako ukuphikisa inyaniso yeSabatha emelwe “ngamaxesha asixhenxe” kaMoses.

> The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. Psalms 147:2.

> INkosi iyakha iYerusalem; iqokelela ndawonye abagxothiweyo bakwaSirayeli. IiNdumiso 147:2.

The Lord began gathering the remnant in July 2023, and the remnant are the “outcasts” of Israel. In July 2023, He set His hand a second time to gather His outcasts. He set His hand in 1849 a second time, in advance of the omega light of Moses seven times in 1856. The alpha light was represented by Miller’s first prophetic discovery—Moses’ seven times.

INkosi yaqalisa ukuhlanganisa intsalela ngoJulayi 2023, yaye intsalela ngaba “abagxothiweyo” bakwaSirayeli. NgoJulayi 2023, Yawolula isandla saYo okwesibini ukuze ihlanganise abagxothiweyo baYo. Yawolula isandla saYo ngo-1849 okwesibini, kwangaphambi kokukhanya kwe-omega kukaMoses kwezihlandlo ezisixhenxe ngo-1856. Ukukhanya kwe-alpha kwamelwa kukufumanisa kokuqala kukaMiller okwesiprofeto—izihlandlo ezisixhenxe zikaMoses.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Kananjalo ngaloo mini kuya kubakho ingcambu kaYese, eya kuma ibe ngumqondiso ebantwini; ziya kuyifuna iintlanga: nokuphumla kwayo kuya kuba luzuko. Kwaye kuya kuthi ngaloo mini, iNkosi iphinde yolule isandla sayo okwesibini ukuze ibuyise intsalela yabantu bayo, eseleyo, iphume eAsiriya, naseYiputa, nasePathrosi, naseKushe, naseElam, naseShinare, naseHamati, naseziqithini zolwandle. Kwaye iya kumisa umqondiso ezintlangeni, ihlanganise abagxothiweyo bakwaSirayeli, iqokelele ndawonye abasasazekileyo bakwaYuda bevela ezimbombeni zone zomhlaba. Isaya 11:10–12.

When the outcasts are lifted up as the sign, they will then gather the eleventh-hour workers, who can “only be warned by seeing” “the difference between those who have the seal of God, and those who keep a spurious rest-day.” The sign for the eleventh-hour workers is the outcasts, and the sign OF the outcasts, is the enigma of, eating “this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.”

Xa abagxothiweyo bephakanyisiwe njengomqondiso, baya kuthi ke baqokelele abasebenzi beyure yeshumi elinanye, abanakho “ukulumkiswa kuphela ngokubona” “umahluko phakathi kwabo banetywina likaThixo, nabo bagcina usuku lokuphumla lobuxoki.” Umqondiso kubasebenzi beyure yeshumi elinanye ngabagxothiweyo, yaye umqondiso WABAGXOTHIWEYO ngumfihlelo wokutya “kulo nyaka izinto ezizimelayo, nakulo wesibini oko kumila kwakwako; kuthi ngomnyaka wesithathu nihlwayele, nivune, nityale izidiliya, nidle iziqhamo zazo.”

The enigma of the passage is that it represents the “seven times” of Leviticus twenty-five and twenty-six. The Sabbath of the land resting is a component of the covenant that identifies both the blessing or the curse, of either observing or rejecting the seventh-year rest for the promised land. The sign of the one hundred and forty-four thousand is the component of the threefold promise of the covenant that is represented by the seventh-year Sabbath of the land. The foundational truth of the “seven times,” identifies one of three elements of the covenant that promises a new heart and mind, and a new body and also a land to live in.

Imfihlelo yale ndima kukuba imela “amaxesha asixhenxe” kaLevitikus amashumi amabini anesihlanu namashumi amabini anesithandathu. ISabatha yokuphumla komhlaba iyinxalenye yomnqophiso echaza kokubini intsikelelo nesiqalekiso, nokuba kukuthobela okanye kukwala ukuphumla komhlaba kunyaka wesixhenxe welizwe lesithembiso. Umqondiso wamawaka alikhulu elinamashumi amane anesine uyinxalenye yesithembiso esiphindwe kathathu somnqophiso esimelwe yiSabatha yomhlaba kunyaka wesixhenxe. Inyaniso esisiseko “yamaxesha asixhenxe,” ichaza enye yezinto ezintathu zomnqophiso othembisa intliziyo nengqondo entsha, nomzimba omtsha, kwanomhlaba wokuhlala kuwo.

The seventh-day Sabbath is the sign between God and His people, but that seventh-day Sabbath also represents the covenant responsibility given to ancient Israel. They were to be the protectors, the depositaries of the Ten Commandments. Sister White is clear that modern Israel in 1844 in alignment with ancient Israel was made the depositaries of not only the Ten Commandments, but also of God’s prophetic Word.

ISabatha yosuku lwesixhenxe ngumqondiso phakathi koThixo nabantu baKhe, kodwa loo Sabatha yosuku lwesixhenxe ikwamele uxanduva lomnqophiso olwanikwa uSirayeli wamandulo. Babemiselwe ukuba babe ngabakhuseli, abagcini-mboleko beMithetho eLishumi. UDade White ucacisa ngokubanzi ukuba uSirayeli wanamhlanje ngowe-1844, ngokuhambelana noSirayeli wamandulo, wenziwa umgcini-mboleko kungekuphela nje weMithetho eLishumi, kodwa kwanoweLizwi likaThixo lesiprofeto.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “UThixo ulubizile ibandla laKhe kule mihla, njengokuba wabiza amaSirayeli amandulo, ukuba lime njengokukhanya emhlabeni. Ngesichakuba esinamandla senyaniso, imiyalezo yezithunywa zezulu zokuqala, zesibini, nezesithathu, ubahlule kumabandla nakwilizwe ukuze ababuyisele kubungcwele bokusondela kuYe. Ubenze abagcini bomthetho waKhe, waza wabaphathisa iinyaniso ezinkulu zesiprofeto zeli xesha. Njengezibhalo ezingcwele ezaziphathiswe amaSirayeli amandulo, ezi ziyithemba elingcwele ekufuneka lidluliselwe ehlabathini. Izithunywa zezulu ezithathu zesiTyhilelo 14 zimele abantu abamkelayo ukukhanya kwemiyalezo kaThixo baze baphume njengabameli baKhe bevakalisa isilumkiso kubo bonke ubude nobubanzi behlabathi.” Testimonies, umqulu 5, 455.

The Ten Commandments are represented by the sign of the seventh-day Sabbath, and the laws of prophecy are represented by the seventh-year Sabbath. Laodicean Seventh-day Adventism will be greatly embarrassed when they jump ship and begin worshipping the sun, but the Sabbath commandment they first rejected is Moses’ “seven times.”

IMithetho Elishumi imelwe ngumqondiso weSabatha yosuku lwesixhenxe, yaye imithetho yesiprofeto imelwe yiSabatha yonyaka wesixhenxe. Ubu-Adventism bamaSeventh-day baseLawodike buya kuhlazeka kakhulu xa butsalela umva buqalise ukunqula ilanga, kodwa umthetho weSabatha abawulahlayo kuqala ngu “maxesha asixhenxe” kaMoses.

To win the promised land God’s people must understand and uphold not only the seventh-day Sabbath, but also the seven-year Sabbath. Laodicean Adventism cannot refute this biblical truth, though they cover it with lies. This is the root of their hatred that leads them to cast out those who will be the ensign.

Ukuze balizuze ilizwe lesithembiso, abantu bakaThixo bamele baqonde baze baxhase kungekuphela iSabatha yosuku lwesixhenxe, kodwa kwaneyiSabatha yeminyaka esixhenxe. Ubu-Adventist baseLawodike abunakuyiphikisa le nyaniso yeBhayibhile, nangona beyigquma ngobuxoki. Le yingcambu yentiyo yabo ebakhokelela ekubeni bagxothe abo baya kuba ngumqondiso.

> “Most of my father’s family were full believers in the advent, and for bearing testimony to this glorious doctrine seven of us were at one time cast out of the Methodist Church. At this time the words of the prophet were exceedingly precious to us: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.

> “Inkoliso yosapho lukabawo yayingabakholwayo ngokupheleleyo kwi-advent, yaye ngenxa yokungqina kwethu ngale mfundiso izukileyo, abasixhenxe kuthi ngaxa lithile sagxothwa kwiCawa yamaWesile. Ngelo xesha amazwi omprofeti ayexabiseke ngokugqithisileyo kuthi: ‘Abazalwana benu abanithiyileyo, abanigxothileyo ngenxa yegama Lam, bathi, Makazukiswe uYehova; kodwa Uya kubonakala kube luvuyo kuni, baze bona bahlazeke.’ Isaya 66:5.”

> “From this time, up to December, 1844, my joys, trials, and disappointments were like those of my dear Advent friends around me. At this time I visited one of our Advent sisters, and in the morning we bowed around the family altar. It was not an exciting occasion, and there were but five of us present, all women. While I was praying, the power of God came upon me as I had never felt it before. I was wrapped in a vision of God’s glory, and seemed to be rising higher and higher from the earth, and was shown something of the travels of the Advent people to the Holy City, as narrated below.” Early Writings, 13.

> “Ukususela ngeli xesha, kude kube nguDisemba, 1844, uvuyo lwam, izilingo zam, nokudaniswa kwam kwakunjengokwabahlobo bam abathandekayo bama-Advent ababendingqongile. Ngeli xesha ndatyelela omnye wodade bethu bama-Advent, yaye kusasa saguqa sijikeleze isibingelelo sosapho. Yayisiso isihlandlo singelovuselelo lukhulu, yaye kwakukho thina bahlanu kuphela ababekhona, sonke singabafazi. Ngoxa ndandithandaza, amandla kaThixo eza phezu kwam ngendlela endingazange ndiyive ngaphambili. Ndangutyungelwa ngumbono wozuko lukaThixo, yaye ndabonakala ngathi ndinyuka ndisiya phezulu nangaphezulu ndishiya umhlaba, ndaza ndaboniswa into ethile ngehambo yabantu bama-Advent besiya kwisiXeko esiNgcwele, njengoko kubaliswa ngezantsi.” Early Writings, 13.

Ellen White’s first vision, was given when five women, (representing five wise virgins) were gathered together after being cast out by their brethren that hated them. They hated them for the doctrine of the Second Coming, thus typifying the outcasts of the latter days.

Umbono wokuqala kaEllen White wanikwa xa abafazi abahlanu, (abamele iintombi ezintlanu ezizizilumko) babehlanganisene ndawonye emva kokugxothwa ngabazalwana babo ababebathiyile. Babebathiyela ngenxa yemfundiso yokuBuya kweSibini, ngaloo ndlela bemela ngokomqondiso abagxothiweyo bemihla yokugqibela.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> “Ndabona ukuba ibandla elibizwa ngokuba lelikaKristu kunye nama-Adventist abizwa ngegama kuphela, njengoko wenzayo uYudas, aya kusingcatsha kumaKatolika ukuze afumane impembelelo yawo yokuba eze achasane nenyaniso. Ngelo xesha abangcwele baya kuba ngabantu abangaziwayo, bengaziwa kakhulu ngamaKatolika; kodwa amabandla kunye nama-Adventist abizwa ngegama kuphela azi ngokholo lwethu namasiko ethu (kuba ayesithiyile ngenxa yeSabatha, kuba ayengenako ukuyiphikisa) aya kungcatsha abangcwele aze abaxele kumaKatolika njengabo bangawuhoyiyo ummiselo wabantu; oko kukuthi, bagcina iSabatha baze bangayihoyi iCawa.

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> “Ngoko ke amaKatolika aya kubongoza amaProtestanti ukuba aqhubele phambili, aze akhuphe umthetho wokuba bonke abo bangayi kugcina usuku lokuqala lweveki, endaweni yosuku lwesixhenxe, mababulawe. Kwaye amaKatolika, amanani awo amakhulu, aya kuma ecaleni kwamaProtestanti. AmaKatolika aya kunikela amandla awo kumfanekiso werhamncwa. Kwaye amaProtestanti aya kusebenza njengoko unina wawo wasebenza ngaphambi kwawo ekutshabalaliseni abangcwele. Kodwa ngaphambi kokuba umthetho wawo uvelise okanye uthwale isiqhamo, abangcwele baya kukhululwa liZwi likaThixo.” Spalding and Magan, 1, 2.

The “nominal” (meaning in name only), “Adventists, like Judas, would betray us to the Catholics.” They did so because “they hated” the outcasts “on account of the Sabbath.” Nominal Adventists profess to observe the seventh-day Sabbath, so this cannot be the Sabbath that is referenced. They hate the outcasts, for they know that they cannot refute the foundational truth of Moses’ seven times, that was the alpha understanding of Elijah in the person of William Miller.

“Ama-Adventist” “ngamagama nje” (oko kukuthi, egameni kuphela), “afana noYuda, aya kusinikela kumaKatolika.” Benjenjalo ngenxa yokuba “babewathiyile” amalahlelwa “ngenxa yeSabatha.” Ama-Adventist angamagama nje avuma ukuba agcina iSabatha yosuku lwesixhenxe, ngoko ke le ayinakuba yiyo iSabatha ekubhekiswa kuyo. Ayawathiya amalahlelwa, kuba ayazi ukuba akanako ukuphikisa inyaniso esisiseko yamaxesha asixhenxe kaMoses, eyayikukuqonda kwe-alpha kukaEliya emntwini kaWilliam Miller.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “UThixo akasiniki umyalezo omtsha. Simele ukuvakalisa umyalezo owathi ngo-1843 nango-1844 wasikhupha kwezinye iicawe.” Review and Herald, January 19, 1905.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> “Yonke imiyalezo eyanikelwayo ukususela kowe-1840 ukuya kowe-1844 imele yenziwe ibe namandla ngoku, kuba baninzi abantu abalahlekelwe kukuziqhelanisa kwabo. Imiyalezo imele isiwe kuzo zonke iicawa.” Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “Iinyaniso esazifumanayo ngowe-1841, ‘42, ‘43, nango-‘44 ngoku zimele zifundwe zize zivakaliswe.” Manuscript Releases, volume 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Isilumkiso sifikile: Makungavunyelwa ukuba kungene nantoni na eya kuphazamisa isiseko sokholo esibe sakha phezu kwaso kususela ekubeni umyalezo wafika ngo-1842, 1843, nango-1844. Ndandikulo lo myalezo, yaye kususela ngoko bendimi phambi kwehlabathi, ndithembekile ekukhanyeni uThixo asinike kona. Asicebi ukususa iinyawo zethu eqongeni ezabekwa kulo, njengoko imihla ngemihla sasifuna iNkosi ngomthandazo onyanisekileyo, sifuna ukukhanya. Nicinga ukuba ndingakunikezela na ukukhanya uThixo andinike kona? Kumele kube njengeLitye lamaXesha. Bekundikhokela kususela ekubeni kwanikezelwa.” Review and Herald, Epreli 14, 1903.

Judas is not a symbol of the Sanhedrin made up of Sadducees and Pharisees, Judas was one of the twelve disciples. He was one of the covenant bride, which Christ was about to marry at Pentecost. The betrayal against the outcasts comes from Judas, the Laodicean Seventh-day Adventist church. They are represented with many symbols, such as the Levites who are rejected by the Messenger of the Covenant in Malachi three. The Levites are separated at that purging, and their number is 25, whether faithful or unfaithful. The Levites are purged in advance of being lifted up as an offering, as in former years.

UYudas akangomfuziselo weSanhedrin eyayenziwe ngabaSadusi nabaFarisi; uYudas wayengomnye wabafundi abalishumi elinesibini. Wayengomnye womtshakazi womnqophiso, uKristu awayeseza kutshata naye ngePentekoste. Ukungcatsha okumelene nabagxothiweyo kuvela kuYudas, ibandla lamaSeventh-day Adventist laseLawodike. Bamelwe yimiqondiso emininzi, njengabaLevi abalahliweyo nguMthunywa woMnqophiso kuMalaki isahluko sesithathu. AbaLevi bayahlulwa ngelo xesha lokuhlanjululwa, yaye inani labo lingu-25, nokuba bathembekile okanye abathembekanga. AbaLevi bayahlanjululwa kwangaphambili phambi kokuphakanyiswa kwabo njengomnikelo, njengakwiminyaka yamandulo.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Yaye ke ahlale njengomnyibilikisi nomhlambululi wesilivere; yaye uya kubahlambulula oonyana bakaLevi, aze abacoce njengogolide nesilivere, ukuze benzele uYehova umnikelo ngobulungisa. Woba mnandi ke umnikelo wakwaYuda neYerusalem kuYehova, njengemihla yamandulo, nanjengaseminyakeni yakudala. Malaki 3:3, 4.

The Levites are the offering, for they perfectly reflect the character of Christ, who is the great offering. When those twenty-five Levites are lifted up as an offering, the twenty-five counterfeit Levites are bowing to the sun in Ezekiel 8.

AbaLevi bangumnikelo, kuba babonakalisa ngokugqibeleleyo isimilo sikaKristu, onguwo umnikelo omkhulu. Xa abo baLevi bangamashumi amabini anesihlanu bephakanyiswa njengomnikelo, abo baLevi bomgunyathi bangamashumi amabini anesihlanu baqubuda elangeni kuHezekile 8.

Judas does not only represent a wicked Levite, but he is also a wicked priest that has been prepared for thirty years, as represented by Judas’ thirty pieces of silver.

UYuda akameli nje umLevi ongendawo, kodwa ukwanguumbingeleli ongendawo olungiselelwe iminyaka engamashumi amathathu, njengoko kumelwa ngamaqhosha esilivere angamashumi amathathu kaYuda.

> Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Matthew 27:3–5.

> Waza uYudas, lowo wayemngcatshileyo, akubona ukuba ugwetyiwe, wazisola, wabuyisa amaqhekeza esilivere angamashumi amathathu kubabingeleli abakhulu nakubadala, esithi, Ndonile ngokuba ndingcatshile igazi elingenatyala. Bathi bona, Yintoni loo nto kuthi? Zibonele ngokwakho. Wawaphosa ke amaqhekeza esilivere etempileni, wemka, waya wazixhoma. Mateyu 27:3–5.

The thirty pieces of silver that Judas cast out, represents the Messenger of the Covenant casting out (purging) the dross (counterfeit silver) in Malachi three. That wicked priesthood was represented by the rebellion of Korah, Dathan and Abiram and the rebels of 1888. The wicked priesthood is swallowed up when the United States, the earth-beast opens up its mouth. Then fire destroys their followers, during the full outpouring of the latter rain, that begins at the Sunday law.

Amaqhekeza amashumi amathathu esilivere awawalahlayo uYuda, amele uMthunywa woMnqophiso elahla ngaphandle (ehlambulula) ubudaka (isilivere somgunyathi) kuMalaki isahluko sesithathu. Obo bubingeleli bungendawo babumelwe luvukelo lukaKora, uDatan noAbhiram, nangabavukeli bango-1888. Obo bubingeleli bungendawo buyaginywa xa iUnited States, irhamncwa lomhlaba, livula umlomo walo. Emva koko umlilo utshabalalisa abalandeli babo, ngexesha lokuthululwa ngokupheleleyo kwemvula yamva, okuqala kumthetho weCawa.

The virgin birth as a sign in Christ’s day, represents the sign of the wise virgins in the latter days. In that period the Sanhedrin, the Laodicean Seventh-day Adventist church will seek for a sign, but will be unable to see the only sign given to Laodicea. The sign for the great multitude, the eleventh-hour workers is seeing men and women keeping the seventh-day Sabbath during the Sunday law testing period. The sign of the remnant in their controversy with the former covenant people is the seventh-year Sabbath, representing the foundations of Adventism as identified as the central pillar of both of Habakkuk’s sacred tables. The sign given to Laodicean Adventism is the sign of Jonah, which is addressed in the dialogue between Christ and Peter.

Ukuzalwa yintombi njengomqondiso ngemihla kaKristu, kumela umqondiso weentombi ezizizilumko ngemihla yokugqibela. Ngelo xesha iSanhedrin, ibandla lamaLaodike laseSeventh-day Adventist, liya kufuna umqondiso, kodwa aliyi kukwazi ukuwubona umqondiso kuphela onikwe iLaodike. Umqondiso wesihlwele esikhulu, abasebenzi beyure yeshumi elinanye, kukubona amadoda nabafazi begcina iSabatha yosuku lwesixhenxe ngexesha lovavanyo lomthetho weCawa. Umqondiso wentsalela kwimpikiswano yayo nabantu bomnqophiso wangaphambili yiSabatha yonyaka wesixhenxe, emela iziseko ze-Adventism ezichongiweyo njengentsika esembindini yazo zombini iitafile ezingcwele zikaHabakuki. Umqondiso onikwe i-Adventism yaseLaodike ngumqondiso kaYona, ojongwana nawo kwingxoxo phakathi kukaKristu noPetros.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am?

> Ke kaloku uYesu efikile kwimida yaseKesareya Filipi, wabuza kubafundi bakhe, esithi, Bathini na abantu ukuthi mna, uNyana woMntu, ndingubani na? Baza bathi, Bambi bathi unguYohane uMbhaptizi; bambi bathi unguEliya; abanye ke bathi unguYeremiya, nokuba ungomnye wabaprofeti. Wathi kubo, Ke nina nithi ndingubani na?

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

> Waza uSimon Petros, wathi, Wena unguKristu, uNyana kaThixo ophilileyo. Waphendula ke uYesu, wathi kuye, Unoyolo wena, Simon Baryona; ngokuba akutyhilelwanga yinyama negazi oku, koko nguBawo osemazulwini. Kananjalo ke ndithi kuwe, Wena unguPetros, yaye phezu kweli litye ndiya kulakha ibandla lam; amasango esihogo akayi kuloyisa. Ndiya kukunika izitshixo zobukumkani bamazulu; yaye nantoni na oyibophayo emhlabeni iya kubotshwa emazulwini; yaye nantoni na oyikhululayo emhlabeni iya kukhululwa emazulwini.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Wandula wabawisela umthetho abafundi bakhe wokuba bangaxeleli bani ukuba wayenguYesu uKristu. Mateyu 16:13–20.

The sign for the Sanhedrin, and therefore Adventism is the sign of Jonah. Simon Barjona is introduced into the passage as a symbol of a covenant man, for his name is about to be changed. Abram’s name was changed at the covenant. Saul’s named was changed to Paul. Jacob’s name was changed to Israel. Those three witnesses establish that when a biblical character’s name is changed, they represent a covenant man, and therefore typify the last covenant people, who are the one hundred and forty-four thousand. Those three witnesses also establish that a covenant man’s name represents the prophetic symbolism associated with the person whose name is changed. Saul means “selected,” for he was selected to carry the gospel to the Gentiles. His name was changed to Paul, meaning small, for he in his own eyes was the smallest of the apostles, for he had persecuted God’s church. Jacob the supplanter, was changed in both name and experience to an overcomer, as Israel means. Peter’s name was Simon, meaning one who hears; and Barjona, meaning the son of Jonah.

Umqondiso weSanhedrin, yaye ngenxa yoko ubu-Adventist bungumqondiso kaYona. USimon Barjona waziswa kule ndawo njengesimbolo somntu womnqophiso, kuba igama lakhe seliza kutshintshwa. Igama lika-Abram latshintshwa emnqophisweni. Igama likaSawule latshintshwa laba nguPawulos. Igama likaYakobi latshintshwa laba nguSirayeli. Ezo zingqina zintathu ziqinisekisa ukuba xa igama lomntu oseBhayibhileni litshintshwa, umele umntu womnqophiso, yaye ngenxa yoko uba ngumfuziselo wabantu bokugqibela bomnqophiso, abangamakhulu alikhulu anamashumi amane anesine amawaka. Ezo zingqina zintathu zikwaqinisekisa ukuba igama lomntu womnqophiso limele isimbolo sobuprofeti esinxulunyaniswa nomntu ogama lakhe litshintshiweyo. USawule uthetha ukuthi “onyuliweyo,” kuba wayenyuliwe ukuba ase igospile kwiintlanga. Igama lakhe latshintshwa laba nguPawulos, elithetha ukuthi mncinane, kuba emehlweni akhe wayengoyena mncinane kubapostile, kuba wayelitshutshisile ibandla likaThixo. UYakobi, umphangi wesikhundla somnye, watshintshwa kokubini ngegama nangamava waba ngumoyisi, njengoko uSirayeli ethetha. Igama likaPetros lalinguSimon, elithetha ukuthi lowo uvayo; noBarjona, elithetha ukuthi unyana kaYona.

Peter is representing the last generation of Jonah, for he was Jonah’s son. Jonah means “dove,” and Simon is he who heard the message of the dove, and Simon Barjona had heard the message of the anointing of Jesus, when He was baptized and became Jesus Christ, and the Holy Spirit descended in the form of a dove. The message of Jonah was the message of the dove which represented the anointing of Jesus with power at His baptism. The message of Jonah was represented as Jonah being three days in the belly of a whale. Those three days are the three days of Passover to the feast of first fruits, which are typified by Christ’s baptism and by Jonah’s time in the belly of the whale.

UPetros umele isizukulwana sokugqibela sikaYona, kuba wayengunyana kaYona. UYona uthetha “ihobe,” yaye uSimon ngulowo weva umyalezo wehobe; yaye uSimon Barjona wayewuvile umyalezo wokuthanjiswa kukaYesu, xa Wabhaptizwayo waza waba nguYesu Kristu, noMoya oyiNgcwele wehla ekwimo yehobe. Umyalezo kaYona wawungumyalezo wehobe owawumela ukuthanjiswa kukaYesu ngamandla ekubhaptizweni kwaKhe. Umyalezo kaYona wawubonakaliswe ngokuba uYona abe ziintsuku ezintathu esiswini sentlanzi enkulu. Ezo ntsuku zintathu ziintsuku ezintathu zePasika ukuya emthendelekweni weziqhamo zokuqala, ezimelwe ngokomfuziselo kukubhaptizwa kukaKristu nangexesha likaYona esiswini sentlanzi enkulu.

The sign of Jonah is the sign of the anointing of Christ at His baptism, which typifies the descent of the angel of Revelation eighteen on 9/11. 9/11 began a three-step testing process as represented by Jonah’s three days. Those three steps are also illustrated in Millerite history. August 11, 1840 marked the test of the first angel, April 19, 1844 the test of the second angel and October 22, 1844 the third test. Those three steps represent 9/11, July 18, 2020 and the Sunday law.

Umqondiso kaYona ngumqondiso wokuthanjiswa kukaKristu ekubhaptizweni kwaKhe, okufanekisa ukuhla kwesithunywa seSityhilelo seshumi elinesibhozo ngomhla ka-9/11. U-9/11 waqalisa inkqubo yokuvavanywa enamanyathelo amathathu njengoko imelwe ziintsuku ezintathu zikaYona. Loo manyathelo mathathu akwabonakaliswa kwimbali yamaMillerite. Umhla we-11 Agasti 1840 waphawula uvavanyo lwesithunywa sokuqala, owe-19 Apreli 1844 uvavanyo lwesithunywa sesibini, waza owe-22 Oktobha 1844 waba luvavanyo lwesithathu. Loo manyathelo mathathu amele u-9/11, u-18 Julayi 2020, nomthetho weCawa.

At the Sunday law, Jonah is spat out of the mouth of a fish, right where Christ is spitting Laodicea out of His mouth, which is right where Balaam’s ass opens his mouth and speaks, which is right where John the Baptist’s father Zechariah speaks, which is also where the United States speaks as a dragon. Jonah then gives the final warning to the world as the symbol of those who were resurrected with Moses and Elijah in 2024. Those souls died in the streets of Sodom and Egypt, and are thereafter resurrected as Ezekiel’s mighty army. At their resurrection they become the sign of Jonah, for he represents those who have died and are resurrected to give the final message to Nineveh. Jonah in the belly of the whale, Daniel in the lion’s den, John in the pot of boiling oil represent the one hundred and forty-four thousand who have experienced a symbolic death and resurrection. The anointing at 9/11 unto the resurrection of Ezekiel’s mighty army represents the baptism of Christ unto His resurrection.

Ngomthetho weCawa, uYona ukhatyelwa ngaphandle emlonyeni wentlanzi, kanye apho uKristu akhatyela khona iLawodike emlonyeni waKhe, nto leyo kanye apho i-esile likaBhileham livula umlomo walo lithethe, nto leyo kanye apho uZakariya, uyise kaYohane umBhaptizi, athetha khona, nto leyo ekwangulapho iUnited States ithetha khona njengenamba. Emva koko uYona unika ihlabathi isilumkiso sokugqibela njengomfuziselo wabo bavuswa kunye noMoses noEliya ngo-2024. Ezo mphefumlo zafela ezitratweni zaseSodom naseYiputa, zaza emva koko zavuswa njengomkhosi onamandla kaHezekile. Ekuvukeni kwazo ziba ngumqondiso kaYona, kuba umele abo bafe baza bavuswa ukuze banike umyalezo wokugqibela eNineve. UYona esiswini somnenga, uDaniyeli emhadini weengonyama, uYohane embizeni yeoli ebilayo, bamele ikhulu elinamashumi amane anesine amawaka athe afumana ukufa nokuvuka okungokomfuziselo. Ukuthanjiswa ngo-9/11 kuse ekufikeni ekuvukeni komkhosi onamandla kaHezekile kumele ubhaptizo lukaKristu kuse ekuvukeni kwaKhe.

> The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. Matthew 16:1–4.

> AbaFarisi nabo abaSadusi beza, bemlinga, bamcela ukuba ababonise umqondiso ovela ezulwini. Waphendula wathi kubo, Xa kutshona ilanga, nithi, Kuya kuba kuhle: kuba izulu libomvu. Kuthi kusasa nithi, Namhlanje kuya kuba mbi imozulu: kuba izulu libomvu, lisibekele. Bahanahanisindini, niyakwazi ukuqonda inkangeleko yezulu; kodwa aninakho na ukuqonda imiqondiso yamaxesha? Isizukulwana esikhohlakeleyo nesikrexezayo sifuna umqondiso; yaye asiyi kunikwa mqondiso, ngaphandle komqondiso womprofeti uYona. Wabashiya ke, wemka. Mateyu 16:1–4.

The crowning miracle was the resurrection of Lazarus.

Ummangaliso owawuthwesa isithsaba yayikukuvuswa kukaLazaro.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “Ekulibaziseni ukuza kuLazaro, uKristu wayenenjongo yenceba kubo abo babengamamkelanga. Walibala, ukuze ngokuvusa uLazaro kwabafileyo anike abantu bakhe abaneenkani, abangakholwayo, obunye ubungqina bokuba yena ngenene ‘uluvuko, nobomi.’ Wayengathandi ukulahla lonke ithemba ngabantu, ezo zimvu zihluphekileyo, ezibhadulayo zendlu kaSirayeli. Intliziyo yakhe yayiqhekeka ngenxa yokungaguquki kwabo. Ngenceba yakhe wayezimisele ukubanika obunye ubungqina bokuba wayenguMbuyiseli, Lowo kuphela owayenokuzisa ubomi nokungafi ekukhanyeni. Oku kwakufanele kube bubungqina ababingeleli babengenakubuchaza gwenxa. Yiyo le nto yokulibazisa kwakhe ukuya eBhetani. Lo mmangaliso uphambili, ukuvuswa kukaLazaro, wawumele ukubeka itywina likaThixo emsebenzini wakhe nasekubangweni kwakhe kobuThixo.” The Desire of Ages, 528, 529.

Christ tarried before He resurrected Lazarus, and Lazarus was not only the “crowning miracle,” he was also the “seal” upon God’s work. In the passage the sign of Jonah is the only sign for the adulterous and wicked generation. It is important to see that the timing of the sealing process is very specific. In the passage we are addressing where Peter’s name is changed, it informs us that from that point onward Jesus began to reveal that He was to be put to death, yet in the last verse Matthew records, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Then in the very next verse he records, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

UKristu walibazisa phambi kokuba amvuse uLazaro, yaye uLazaro wayengengommangaliso “wesithsaba” kuphela, kodwa wayekwangu “tywina” emsebenzini kaThixo. Kule ndima umqondiso kaYona ngowona mqondiso kuphela wesizukulwana esikrexezayo nesikhohlakeleyo. Kubalulekile ukubona ukuba ixesha lenkqubo yokutywinwa lichaneke kakhulu. Kule ndima sithetha ngayo apho igama likaPetros liguqulwa khona, isazisa ukuba ukususela kuloo mzuzu uYesu waqalisa ukutyhila ukuba wayeza kubulawa, ukanti kwivesi yokugqibela uMateyu ubhala athi, “Waza wayalela abafundi bakhe ukuba bangaxeleli mntu ukuba yena unguYesu uKristu.” Emva koko kanye kwivesi elandelayo ubhala athi, “Ukususela ngelo xesha uYesu waqalisa ukubonisa abafundi bakhe ukuba umelwe kukuya eYerusalem, aze eve ubunzima obuninzi kubadala nakubabingeleli abakhulu nakubabhali, abulawe, aze avuswe ngomhla wesithathu.”

The passage begins with Jesus asking who men think He is, and then a follow-up question where He asked the disciples who they thought He was.

Le ndima iqala ngoYesu ebuza ukuba abantu bacinga ukuba unguwuphi na, yaza yalandelwa ngumbuzo awawubuza abafundi wokuba bona bacinga ukuba unguwuphi na.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? Matthew 16:13–15.

> Ke kaloku uYesu efike emideni yaseKesareya Filipi, wabuza abafundi bakhe, esithi, Bathi abantu ndinguwuphi na mna, Nyana woMntu? Baza bona bathi, Bambi bathi unguYohane uMbhaptizi; bambi, uEliya; abanye ke, uYeremiya, nokuba ungomnye wabaprofeti. Wathi kubo, Ke nina nithi ndingubani na? Mateyu 16:13–15.

When Peter answers he identifies that Jesus was the Christ and the son of the living God. The word Christ is the Greek word for the Hebrew word Messiah. Jesus raises the question about who He is, and leads the disciples to the fact that He is the Messiah, but immediately informs them that they should tell no man. From that time, He began to teach that He would fulfill the twenty-three waymarks in the last three chapters of Matthew, but it was of necessity the truths associated with the Christ should be opened up in a step-by-step fashion.

Xa uPetros ephendula, uchaza ukuba uYesu wayenguKristu noNyana woThixo ophilayo. Igama elithi Kristu ligama lesiGrike elimele igama lesiHebhere elithi Mesiya. UYesu uphakamisa umbuzo wokuba ungubani na Yena, aze akhokelele abafundi enyanisweni yokuba unguMesiya, kodwa kwangoko abaxelele ukuba mabangaxeleli mntu. Ukususela ngelo xesha, waqalisa ukufundisa ukuba uya kuzizalisekisa iimpawu ezingamashumi amabini anesithathu kwizahluko ezithathu zokugqibela zikaMateyu, kodwa kwakuyimfuneko ukuba iinyaniso ezinxulumene noKristu zityhilwe ngokulandelelana, inyathelo ngenyathelo.

We will continue these Messianic waymarks in the next article.

Siza kuqhubekeka nale miqondiso yendlela yobumesiya kwinqaku elilandelayo.

## Alpha light of the third angel

Ukukhanya kuka-Alfa kwengelosi yesithathu

> “In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it. My attention was first called to the Sabbath while I was on a visit to New Bedford, Massachusetts, earlier in the same year. I there became acquainted with Elder Joseph Bates, who had early embraced the advent faith, and was an active laborer in the cause. Elder B. was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine. But the Lord gave me a view of the heavenly sanctuary. The temple of God was opened in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood, one at each end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. My accompanying angel informed me that these represented all the heavenly host looking with reverential awe toward the holy law which had been written by the finger of God. 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.

> “Ekwindla ka-1846 saqalisa ukugcina iSabatha yeBhayibhile, sayifundisa, sayikhusela. Ingqalelo yam yatsalelwa okokuqala kwiSabatha ngoxa ndandityelele eNew Bedford, eMassachusetts, ekuqaleni kwaloo nyaka. Apho ndazana noMdala uJoseph Bates, owayesele ekholelwe kwangethuba elukholweni lokuza kukaKristu, yaye engumsebenzi okhutheleyo kulo msebenzi. UMdala uB. wayeyigcina iSabatha, yaye wayexinzelela ukubaluleka kwayo. Mna andizange ndikuve ukubaluleka kwayo, ndaza ndacinga ukuba uMdala uB. wenza impazamo ngokugxininisa umthetho wesine ngaphezu kweminye esithoba. Kodwa iNkosi yandinika umbono wengcwele yasezulwini. Itempile kaThixo yavulwa ezulwini, ndaza ndaboniswa ityeya kaThixo egqunywe sisihlalo senceba. Kwakumi iingelosi ezimbini, enye kwicala ngalinye letyeya, amaphiko azo ethe saa phezu kwesihlalo senceba, nobuso bazo bujoliswe kuso. Ingelosi eyayihamba nam yandixelela ukuba ezi zimela wonke umkhosi wasezulwini ukhangela ngomhlonipho ongcwele umthetho ongcwele owawubhalwe ngomnwe kaThixo. UYesu waluphakamisa uqweqwe lwetyeya, ndaza ndabona amacwecwe amatye ekwakubhalwe kuwo iMithetho eLishumi. Ndakhwankqiswa njengoko ndandibona umthetho wesine kanye embindini wale miyalelo ilishumi, ujikelezwe sisangqa esithambileyo sokukhanya. Ingelosi yathi: ‘Nguwo wodwa kwelishumi ochaza uThixo ophilayo owadala amazulu nomhlaba nazo zonke izinto ezikuwo. Xa kwasekwa iziseko zomhlaba, kwasekwa kwangoko nesiseko seSabatha.’” Testimonies, volume 1, 75.

## Omega light of the third angel

Ukukhanya kwe-Omega kwengelosi yesithathu

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

> “Abo banobudlelane noThixo bahamba ekukhanyeni kweLanga loBulungisa. Abamhlazisi uMhlanguli wabo ngokonakalisa indlela yabo phambi koThixo. Ukukhanya kwasezulwini kuyabakhanyisela. Njengoko besondela esiphelweni sembali yalo mhlaba, ulwazi lwabo ngoKristu, nangeziprofeto ezinxulumene naye, luyanda kakhulu. Babaluleke ngokungenasiphelo emehlweni kaThixo; kuba bamanyene noNyana wakhe. Kubo ilizwi likaThixo linobuhle nobunomtsalane obungaphaya komlinganiselo. Bayakubona ukubaluleka kwalo. Inyaniso iyatyhilwa kubo. Imfundiso yokuzalwa kukaKristu esenyameni igutyungelwa kukukhazimla okuthambileyo. Bayabona ukuba iSibhalo sisitshixo esivula zonke iimfihlelo size sicombulule bonke ubunzima. Abo bangazange bakulungele ukwamkela ukukhanya nokuhamba ekukhanyeni abayi kukwazi ukuqonda imfihlelo yobuthixo, kodwa abo bangathandabuzanga ukuthabatha umnqamlezo balandele uYesu, baya kubona ukukhanya ekukhanyeni kukaThixo.” The Southern Watchman, April 4, 1905.

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