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# The Revelation of Jesus Christ - Number Three

ISityhilelo sikaYesu Kristu - Inani Lesithathu

Unveiling the Prophetic Foundations: A Study of Revelation and the Path of Truth

Ukutyhila Iziseko Zobuprofeti: Isifundo seSityhilelo nendlela yeNyaniso

Author

Jeff Pippenger

Published

August 21, 2023

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> “So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.

> “Ngoko ke ekuphandeni intsimi nasekumbeni ubucwebe obuxabisekileyo benyaniso, kubonwa ubuncwane obufihlakeleyo. Singalindelanga sifumana intsimbi exabisekileyo efanele ukuqokelelwa ize igcinwe njengexabiso. Kwaye uphando kufuneka luqhutyekwe. Ukuza kuthi ga ngoku inxalenye enkulu yobuncwane obufunyenweyo ibihleli kufuphi nomphezulu, yaye ifumaneke ngokulula. Xa uphando luqhutywa ngokufanelekileyo, kwenziwa yonke imigudu yokugcina ukuqonda nentliziyo kucocekile. Xa ingqondo igcinwa ivulekile yaye ihlala iphengulula intsimi yesityhilelo, siya kufumana iidipozithi ezityebileyo zenyaniso.”

> “Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .

> “Iinyaniso zakudala ziya kutyhilwa kwiinkalo ezintsha, yaye kuya kuvela iinyaniso ebezingahoywanga ekuphandeni. Iinyaniso ezinamandla zingcwatywe phantsi kobuqhophololo bempazamo, kodwa ziya kufunyanwa ngumfuni okhutheleyo. Xa efumana aze avule uvimba wobutyebi bamatye axabisekileyo enyaniso, akakrobi nto; kuba bonke abo bawaxabisayo la matye axabisekileyo banokuwafumana, yaye ngoko nabo banovimba wobutyebi wokuwuvulela abanye. Lowo wabelanayo akazihluthi kubutyebi; kuba njengoko ebuhlolisisa ukuze abubeke ngendlela eya kutsala abanye, ufumana ubutyebi obutsha....”

> “Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.

> “Abo bema phambi kwabantu njengabafundisi benyaniso mabaxabane nemixholo emikhulu. Abamele kuchitha ixesha elixabisekileyo bethetha ngezinto ezingabalulekanga. Mabafunde iLizwi, balishumayele iLizwi. Malibe iLizwi sezandleni zabo njengekrele elibukhali, elintlangothi-mbini. Malingqine iinyaniso zangaphambili lize libonakalise oko kuza kubakho kwixesha elizayo.

> “Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.

> “Ukukhanya okwandisiweyo kuya kukhanya phezu kwazo zonke iinyaniso ezinkulu zesiprofeto, yaye ziya kubonakala ngobutsha nangokuqaqamba, kuba imitha eqaqambileyo yeLanga loBulungisa iya kukhanyisa yonke into.” Manuscript Releases, volume 1, 37–40.

I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.

Ndiyakholwa ukuba ngoku ndibeke iintsingiselo ezaneleyo zesiprofeto endaweni yazo ngezi nqaku zangaphambili, ukuze sibe nesiseko esihle sokubhekisela kuso njengoko siqalisa ukuqhubeka nencwadi yeSityhilelo. Ukuba ufunda ezi nqaku kwi-intanethi, ndiyathemba ukuba uyaqonda ukuba la manqaku alandelelene ngokwemihla. Ndiyaqonda ukuba kukho abo balandela la manqaku sele beqhelene neninzi yale nto ndabelana ngayo, kwaye ndibanikela uxolo lwam ngako konke ukuphindaphinda. Ndizame ukunika inkxaso eyaneleyo yeBhayibhile kwiinyaniso esisebenza ngazo, ukuze umntu omtsha kule migaqo esetyenziswa yiFuture for America aqonde aze ahlale enomdla, nangona enokuba engenalo olo qheliselo kwezi ngcamango abanalo abaninzi bethu abasele bezazi.

There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.

Kukho iinyaniso ezinamandla kakhulu, endandisandula kutshanje ndingazange ndiziqonde, ezityhiliweyo encwadini yeSityhilelo. Ndinganako nje ukubeka ezo nyaniso phandle kuluntu ngaphandle kokuzama kuqala ukwakha isiseko senkxaso yesiprofeto ngaphambi kokuba ndabelane ngazo, kodwa ezo nyaniso zintsha kakhulu kwaye zinzima kakhulu kangangokuba andizange ndavuma ukuzabelana ngazo ngaphandle kwesiseko endinokuzibeka kuso ezo nyaniso, endikholwa ukuba zimelwe njengokuvulwa kwamatywina eSityhilelo okwenzeka kanye ngaphambi kokuba kuvalwe ixesha lovavanyo.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 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 22:10, 11.

> Wandixelela kum wathi, Musa ukuwatywina amazwi esiprofeto sale ncwadi; kuba ixesha likufuphi. Lowo ungenabulungisa, makabe engenabulungisa kuse; nalowo ungcolileyo, makabe ngongcolileyo kuse; nalowo ulilungisa, makabe lilungisa kuse; nalowo ungcwele, makabe ngcwele kuse. ISityhilelo 22:10, 11.

Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.

UYesu wabeka umgaqo ngokuphathelele ukufundisa inyaniso, endikholelwa ukuba usebenza apha. Lo mgaqo ubekwe ngaphakathi ekuchongweni komsebenzi kaMoya oyiNgcwele.

> And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.

> Yaye kuthi, akufika yena, liya kulohlwaya ihlabathi ngasono, nangobulungisa, nangomgwebo: ngasono, ngokuba bengakholwa kum; ngobulungisa, ngokuba ndiya kuBawo wam, ningabi sandibona; nangomgwebo, ngokuba umphathi weli hlabathi ugwetyiwe. Ndisenezinto ezininzi zokuthetha kuni, kodwa aninakuzithwala ngoku. Noko ke xa athe wafika yena, uMoya wenyaniso, uya kunikhokelela kuyo yonke inyaniso; kuba akayi kuthetha ngokwakhe; uya kuthetha konke athe akuva; aze anibonise izinto ezizayo. Yena uya kundizukisa; kuba uya kwamkela okukokwam, aze anibonise kona. Yohane 16:8–16.

When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.

Xa uKristu wathi, “Ndisenezinto ezininzi zokuthetha kuni, kodwa aninakuzithwala ngoku,” oko kuqinisa inkolelo yam yokuba ngoku kuninzi okufanele kwabelwane ngako, kodwa kufanele kuqale kubekho isiseko esinengqiqo esinokwakhelwa phezu kwaso ezo nyaniso. Kutshiwo oko, iindinyana ezingaphambili zichaza izigidimi zeengelosi ezintathu njengoko zimelwe nguMoya oyiNgcwele ekhalimela “ihlabathi ngenxa yesono, nangenxa yobulungisa, nangenxa yomgwebo.” Ezo zigidimi zintathu zisisigidimi sokulumkisa sokugqibela, ngoko le ndawo echaza umsebenzi kaMoya oyiNgcwele ibubungqina obubalulekileyo, kuba igxininisa ukuba isigidimi siqondwa ngokuthe ngcembe, yaye siqondwa kuphela ngabo banamafutha kaMoya oyiNgcwele. UYohane, encwadini yeSityhilelo, umele kanye loo nyaniso xa echaza ukuba ungumAdventist woSuku lweSixhenxe onqula ngeSabatha ekupheleni kwehlabathi.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Ndaba ndikuMoya ngomhla weNkosi, ndaza ndeva emva kwam ilizwi elikhulu, ngathi lelolixilongo. ISityhilelo 1:10.

Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.

Ama-Adventist oSuku lweSixhenxe ekupheleni kwehlabathi abaya kuwuqonda umyalezo ovuliweyo kwiSityhilelo baya kwenjenjalo ngenxa yokuba “bakuMoya.” Kumxholo womzekeliso esixelelwe ukuba “ubonisa amava abantu bama-Adventist,” uYohane yintombi esisilumko, kuba uneoli yoMoya. Umele iintombi ezizizilumko ekupheleni kwehlabathi, eziva ilizwi elikhulu “ngasemva” kwazo. “Ilizwi elivela ngasemva” kwakhe nguAlfa no-Omega njengoko kuchongiwe kwivesi elandelayo kanye, yaye elo lizwi limazisa ukuba abuyele ezindleleni zamandulo aze ahambe kuzo.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

> Utsho uYehova ukuthi, Yimani ezindleleni, nibone, nibuze ngeendlela zamandulo, nithi, Iphi na indlela elungileyo? nihambe kuyo, yaye niya kufumana ukuphumla kwemiphefumlo yenu. Kodwa bona bathi, Asiyi kuhamba kuyo. Yeremiya 6:16.

The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.

“Ukuphumla” uYeremiya abhekisa kuko kukuthululwa koMoya oyiNgcwele ngexesha lemvula yasemva. Kwindinyana elandelayo uYeremiya unika umzekeliso wesibini weentombi eziziziyatha ezalayo ukubuyela kwiziseko zobu-Adventist (iindlela zakudala) nokuhamba kuzo.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> Kananjalo ndamise abalindi phezu kwenu, ndisithi, Phulaphulani isandi sexilongo. Kodwa bathi, Asiyi kuphulaphula. Yeremiya 6:17.

When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.

Xa uYohane esiva ilizwi emva kwakhe limyalela ukuba abuyele kwiindlela zamandulo okanye kwiziseko zobu-Adventist, ilizwi alivayo linjengesigodlo. Elo lizwi lidluliselwa “ngababonisi” uThixo awababeka phezu kobu-Adventist. UBawo uMiller wayengumbonisi owavuthela isigodlo sesilumkiso ekuqaleni kobu-Adventist ngexesha lokuvakaliswa kwesigidimi sengelosi yokuqala esazisa ukuvulwa komgwebo. Kodwa uYohane ngokukodwa umele abo bavakalisa isigidimi sengelosi yesithathu esazisa ukuvalwa komgwebo. Umele abo babuyela kwiziseko awazimisa uThixo ngomsebenzi kaMiller.

We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”

Sibonise ngokuphindaphindiweyo kule minyaka idlulileyo, (yaye kunokufunyanwa kwiiThebhile zikaHabakuki), ukuba isigidimi sengelosi yokuqala esithi “moyikeni uThixo” senzelwe ukohlwaya isono, nokuba isigidimi sengweosi yesibini kulapho ubulungisa bubonakaliswayo khona, yaye esesithathu sichaza umgwebo. Ezi ziinyathelo ezintathu zeengelosi ezintathu, kananjalo ziinyathelo ezintathu zomsebenzi kaMoya oyiNgcwele. Ezo nyathelo zintathu zikwamelwe ngoonobumba abathathu besiHebhere abenza igama lesiHebhere eliguqulelwa ngokuthi “inyaniso.” Kwindima ethatyathwe kuYohane ishumi elinesithandathu, uYesu uthetha ngomsebenzi kaMoya oyiNgcwele ekukhokeleni abantu bakaThixo “kuyo yonke inyaniso,” ngaxeshanye ebabonisa “izinto ezizayo.” Kanti ke uYesu uyatsho ukuba “ndinazo izinto ezininzi zokuzithetha kuni, kodwa aninakuzithwala ngoku.”

I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.

Ndiyathemba ukuba niyiqondile inxalenye yentsingiselo yegama lesiHebhere eliguqulelwe ngokuthi “inyaniso.” Kuba sisandul’ ukuqalisa ukusebenzisa loo mfuziselo kwisifundo sethu. Kwiindinyana ezintathu zokuqala zeSityhilelo isahluko sokuqala, inkqubo yonxibelelwano phakathi kukaThixo nomntu iyachongwa. Iyachongwa kwangaphambi kokuba iSityhilelo sichonge indalo yobuthathu yoButhixo. Ifumana ubungqina besibini kwiindinyana zokugqibela zeSityhilelo, yaye ngokwenjenjalo, ngokusekelwe ekusebenziseni “umgca phezu komgca” ivelisa ukukhanya okungakumbi.

Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.

Ke kaloku xa songeza iGenesis 1:1–2:3, sifumana ingqina lesithathu nomnye umgca wesiprofeto wokubekwa phezu kwale migca mibini yangaphambili ekuqaleni nasekupheleni kweSityhilelo.

Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.

Emva koko songeza isithembiso sokugqibela kwiTestamente eNdala esichaza uEliya oza kuza, yaye sinemigca emine yesiprofeto.

Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.

Emva koko songeza isahluko sokuqala seTestamente eNtsha, yaye sibe nemigca emihlanu ekufuneka siyidibanise ukuze sifumane umyalezo wokugqibela ofumaneka eBhayibhileni xa kusetyenziswa umgaqo ka-Alfa no-Omega kuyo yonke imigca. Ukuba besinokuyigqibezela le migca mihlanu sele siyichongile, ngokusebenzisa loo mgaqo ngokubanzi kuyo yonke loo migca mihlanu, ngoko ke besimele silindele ukubona isiphelo sikaMateyu nesiphelo sikaYohane zingqina ulwazi olufanayo nolo lukhoyo kuyo yonke imigca emihlanu yesiprofeto “yokuqala neyokugqibela” esiyiqwalaselayo.

The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.

Umyalezo otyhilwayo umiselwe kwincwadi yeSityhilelo, ngoko ke ngowona mqondiso wesalathiso kweminye imiqolo, ngokuvumelana noDade White esazisa ukuba “zonke iincwadi zeBhayibhile zidibana zize ziphelele kwiSityhilelo.” Umyalezo weendinyana ezintathu zokuqala zencwadi yeSityhilelo uchaza inkqubo uThixo ayisebenzisayo ukudlulisela ilizwi laKhe kuYohane ukuze alibhale aze alithumele ezicaweni. Incwadi yokuqala yeTestamente eNtsha, njengoko sele kuphawuliwe, ibeka phambili umnombo kaYesu Kristu, yaye iqala ngenqaku elinolwazi olunzulu kakhulu.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.

> Incwadi yenzala kaYesu Kristu, unyana kaDavide, unyana ka-Abraham. Mateyu 1:1.

Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?

UYesu waluphelisa unxibelelwano lwaKhe oluthe ngqo namaYuda ayebanga-bangayo ngokuwathulisa ngomxholo othi “unyana kaDavide,” umxholo owawunokuqondwa ngamaYuda kuphela ukuba ayewuqondile umgaqo weBhayibhile wesiqalo nesiphelo. Awuqondanga wona, yaye inkoliso yama-Adventist ayiwuqondi. Nabani na onqwenela ukuphikisa umgaqo wokuba imbali iyaziphinda, ubonisa ukuba akaqondi ukuba uSirayeli wamandulo umele ngokomfuziselo uSirayeli wanamhlanje; yaye ukungafuni kwabo ukukholelwa loo mgaqo, kukwangokufanayo kanye nokungafuni okwabakho ekupheleni kukaSirayeli wamandulo ukuqonda loo mgaqo mnye. UYesu wawumela loo mgaqo kwimfihlakalo yaKhe yokugqibela kumaYuda ngokuwakhokelela kwimfihlelo yokuba iNkosi kaDavide, inokuba njani kwangaxeshanye unyana kaDavide?

John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.

Isahluko sokuqala sikaYohane sichaza ukuba ekuqalekeni uLizwi wayekunye noThixo, uLizwi enguThixo, kwaye uLizwi wadala zonke izinto. Oku ke, ngokuqinisekileyo, kuyahambelana neminye imiqolo esibhekisa kuyo. Kwaye ukuba ke siqwalasela amazwi okugqibela kwivangeli kaYohane, sibona uPetros, emva kokuva uYesu echaza indlela awayeza kufa ngayo, ebuza uYesu ukuba kwakuza kwenzeka ntoni ngompostile uYohane.

> Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.

> UPetros akumbona, wathi kuYesu, Nkosi, ke yena lo uya kwenza ntoni na? UYesu wathi kuye, Ukuba ndithanda ukuba ahlale ade ndize, yintoni na loo nto kuwe? ndilandele wena mna. Yandula ke le ntetho yasasazeka phakathi kwabazalwana, yokuba loo mfundi wayengayi kufa; kanti ke uYesu akatshongo kuye ukuthi, Akayi kufa; kodwa, Ukuba ndithanda ukuba ahlale ade ndize, yintoni na loo nto kuwe? Nguye lo mfundi onginqinelayo ezi zinto, nowabhala ezi zinto; yaye siyazi ukuba ubungqina bakhe buyinyaniso. Kanjalo zininzi nezinye izinto awazenzayo uYesu, ezithi, ukuba zingabhalwa nganye nganye, ndicinga ukuba kwaneli hlabathi ngokwalo belingenakuzamkela iincwadi ezaziza kubhalwa. Amen. Yohane 21:21–25.

Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.

UPetros wayefuna ukwazi ukuba uYohane wayeya kufa njani, okanye kwanokuba uYohane wayeya kufa na. Impendulo iphinda kabini kweso siqendu, xa uYesu wayithethayo waza ke noYohane wayiphinda, esithi, “Ukuba ndithanda ukuba yena [uYohane] ahlale ndide ndifike, iyintoni na loo nto kuwe?” UYohane ngenene waphila wada wafikelela ekuBuyeni kweSibini kukaYesu.

You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.

Unokukubona okanye ukuva kuphela loo “nyaniso” ukuba uyakholelwa ekuphindaphindekeni kwembali, kwanokuba nembali emele ukuphindwa iphinde yenzeke ekupheleni kwehlabathi. Isiphelo sehlabathi yindawo awayekuyo uYohane xa wayebhala incwadi yeSityhilelo. Incwadi yokugqibela kwiVangeli kaYohane iyavumelana neminye imigca yesiqalo nesiphelo, kuba imbeka uYohane kwimbali yeziganeko ezikhokelela ekuBuyeni kwesiBini apho yena, emele abo bavakalisa umyalezo wokugqibela wesilumkiso, awuthumela loo myalezo emabandleni.

> “In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.

> “Ngemihla yamaKristu okuqala, uKristu weza okwesibini. Ukuza kwaKhe kokuqala kwakuseBhetelehem, xa weza eselusana. Ukuza kwaKhe kwesibini kwakuseSiqithini sasePatmos, xa wazityhila kuYohane umTyhileli esebuqaqawulini, owathi ‘wa ngasezinyaweni zaKhe ngokungathi ufile’ akumbona. Ke kaloku uKristu wamomeleza ukuba anyamezele loo mbono, waza wamnika umyalezo wokuwubhalela amabandla aseAsiya, amagama awo achaza iimpawu zalo lonke ibandla.

> “The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.

> “Ukukhanya awakwatyhila uKristu kumkhonzi waKhe umprofeti kungokwethu. Esityhilweni saKhe kunikelwe izigidimi zeengelosi ezintathu, kwakunye nenkcazo yengelosi eyayiza kwehla ivela ezulwini inamandla amakhulu, ikhanyisela ihlabathi ngozuko lwayo. Kuso kukho izilumkiso nxamnye nobungendawo obuya kubakho ngemihla yokugqibela, kwanokuchasene nophawu lwerhamncwa. Asimele nje kuphela ukufunda nokuqonda esi sigidimi, koko simele ukusivakalisa ehlabathini ngelizwi elivakalayo nelingathandabuzekiyo. Ngokuzibeka phambi kwabantu ezi zinto zatyhilwa kuYohane, siya kuba nako ukuvuselela abantu.” Manuscript Releases, umqulu 19, 41.

The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?

Isiphelo sevangeli likaYohane sichonga inkqubo yonxibelelwano njengakwiindinyana ezintathu zokuqala zeSityhilelo, ngokubeka uYohane ngokwesiprofeto kwimbali yokuBuya kweSibini. Ngaloo ndlela, sisebenzisa “ukuza kwesibini” kokuqala kukaYesu (ePatmos) ukubonisa “ukuza kwesibini” kwakhe kokugqibela. Oku kunxibelelana ngokugqibeleleyo neminye imigca esiyiqwalaselayo, kuba kumela uYohane ekupheleni kwehlabathi, ePatmos apho amkela iSityhilelo sikaYesu Kristu. Kuthekani ngesiphelo sencwadi kaMateyu?

> Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.

> Baza bemka abafundi abalishumi elinanye baya kwelaseGalili, entabeni apho uYesu wayebamisela khona. Bathe bakumbona, baqubuda kuye; ke bona abanye bathandabuza. Waza uYesu weza wathetha kubo, esithi, Lonke igunya ndilinikiwe ezulwini nasemhlabeni. Hambani ngoko ke, niyenze zonke iintlanga zibe ngabafundi, nibabhaptiza egameni loYise, neloNyana, neloMoya oyiNgcwele; nibafundisa ukugcina zonke izinto endiniwisele umthetho ngazo; yaye, yabonani, ndinani imihla yonke, kude kube sekupheleni kwehlabathi. Amen. Mateyu 28:16–20.

In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.

Kule ndima lonke igunya linikwe uYesu, yaye oku, kambe ke, kuya kuba ngamandla Akhe okudala. Emva koko Unika umyalelo wokubhaptiza egameni loYise, loNyana, kwanalo loMoya oyiNgcwele owawushukuma phezu kwamanzi kwiGenesis isahluko sokuqala, kwakunye nemimoya esixhenxe ephambi kwetrone kaThixo. Le ndima ibonakalisa ukuba amaKristu mawaqonde abantu abathathu boBathathu basezulwini njengezinto ezithathu ezahlukileyo. Isiphelo sikaMateyu songeza kule migca njengoko zisenza nezinye ezintandathu.

> “Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.

> “UKristu wenze ubhaptizo lwaba ngumqondiso wokungena ebukumkanini baKhe bokomoya. Ukwenze oku kwaba yimeko ecacileyo ekufuneka bonke bahambelane nayo abo banqwenela ukwamkelwa njengabaphantsi kwegunya loYise, loNyana, neloMoya oyiNgcwele. Ngaphambi kokuba umntu afumane ikhaya ebandleni, ngaphambi kokuwela umda wobukumkani bukaThixo bokomoya, ufanele amkele uphawu lwegama lobuthixo, ‘INkosi bubulungisa bethu.’ Yeremiya 23:6.

> “Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.

> “Ubhaptizo lulahliso olunzulu kakhulu lwehlabathi. Abo babhaptizwayo egameni elintlu-zintathu loYise, loNyana, nolukaMoya oyiNgcwele, kanye emnyango wobomi babo bobuKristu bavakalisa esidlangalaleni ukuba bayishiyile inkonzo kaSathana, baza baba ngamalungu osapho lwasebukhosini, abantwana boKumkani wasezulwini. Bayithobele imiyalelo ethi, ‘Phumani phakathi kwabo, nizahlule, … nize ningachukumisi into engcolileyo.’ Kwaye kubo kuzalisekiswa isithembiso esithi, ‘Ndiya kunamkela, ndibe nguYihlo kuni, nani noba ngoonyana neentombi zam, itsho iNkosi uSomandla.’ 2 Korinte 6:17, 18.

> “As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.

> “Xa amaKristu ezithoba kwisiko elinzulu lobhaptizo, Uyayibhala isibhambathiso abasenzayo sokuba banyaniseke kuye. Esi sibhambathiso sisifungo sabo sokunyaniseka. Babhaptizwa egameni likaYise neloNyana neloMoya oyiNgcwele. Ngaloo ndlela bamanyaniswa namandla amathathu amakhulu ezulu. Bayazibophelela ukulahla ihlabathi nokugcina imithetho yobukumkani bukaThixo. Ukususela ngoko mabahambe ebuntsheni bobomi. Abasayi kuphinda balandele izithethe zabantu. Abasayi kuphinda balandele iindlela ezinganyanisekanga. Mabathobele imimiselo yobukumkani bamazulu. Mabafune uzuko lukaThixo. Ukuba baya kunyaniseka kwisibhambathiso sabo, baya kunikwa ubabalo namandla aya kubenza bakwazi ukuzalisekisa konke ubulungisa. ‘Ke bonke abamamkelayo, wabanika igunya lokuba babe ngabantwana bakaThixo, kwabo bakholwayo egameni lakhe.’” Evangelism, 307.

Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.

UYesu ubonakalisa isiphelo ngesiqalo eLizwini laKhe, kuba Yena uliLizwi, yaye Yena unguAlfa no-Omega.

Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?

Ukuhlanganisa le migca isixhenxe kwakha umfanekiso oneenkcukacha kakhulu wenkqubo yonxibelelwano phakathi koThixo nomntu, ngoxa ezinye iinyaniso ezininzi ezibalulekileyo nezinzima zibekwa zaza zaqinisekiswa ngamanye “amangqina” ayimigca. Imigca esixhenxe yesiprofeto emele uAlfa no-Omega. Kodwa kuthekani ngencwadi kaMalaki?

Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.

Incwadi kaMalaki sisohlwayo esibukhali nxamnye nababingeleli abangathembekanga kubu-Adventist. Iqala ngokuchongwa kweendidi ezimbini zabanquli kubu-Adventist ekupheleni kwehlabathi.

> The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.

> Umthwalo welizwi likaYehova kuSirayeli ngoMalaki. Ndinithandile, utsho uYehova. Kanti nina nithi, Wasithanda ngantoni na? UEsawu wayengengomzalwana kaYakobi na? utsho uYehova; kanti mna ndamthanda uYakobi. Malaki 1:1, 2.

Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.

UMalaki usixelela ngakumbi ukuba izigaba ezibini zabanquli ekupheleni kwehlabathi zizigaba ezibini zababingeleli.

> And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

> Ke kaloku, nina babingeleli, lo myalelo ngowenu. Ukuba anisayi kuva, nokuba anisayi kuwubeka entliziyweni, ukuba ninike igama lam uzuko, utsho uYehova wemikhosi, ndiya kuthumela isiqalekiso phezu kwenu, ndiziqalekise iintsikelelo zenu; inene, sele ndiziqukile kakade, ngenxa yokuba ningawubeki entliziyweni. Malaki 2:1, 2.

The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”

Ukuqaleka kukaMalaki kuchaza ngokomfuziselo umyalezo waseLawodike naseFiladelfiya ngeendidi ezimbini zababingeleli. Ababingeleli bayalelwa ukuba “beve.” UYohane umele abo babingeleli bevayo, yaye umbingeleli umele abantu bakaThixo abanyuliweyo besivumelwano sakhe. Sele beqalekisiwe, yaye baya kuphinda baqalekiswe ukuba abayi “kuva” yaye “abangakwenzi” okanye “abangayi kukwenza” “oko ngentliziyo.”

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

> Nani ngokwenu, njengamatye aphilileyo, nakhiwa nibe yindlu yokomoya, ububingeleli obungcwele, ukuze ninikele imibingelelo yokomoya, eyamkelekileyo kuThixo ngoYesu Kristu. Ngenxa yoko kukwaqulathwe esiBhalweni ukuthi, Khangelani, ndibeka eZiyon ilitye lembombo eliyintloko, elinyuliweyo, elixabisekileyo; yaye lowo ukholwayo kuye akayi kudaniswa. Ngoko ke kuni nina nikholwayo ulixabiso; kodwa kwabo bangathobeliyo, ilitye abalalayo abakhi, kwalo elo lenziwe intloko yembombo, neli lilitye lokukhubekisa, iliwa lesikhubekiso, kubo abo bakhubeka elizwini, bengathobeliyo; ekwakwamiselwa oko. Ke nina nisisizukulwana esinyuliweyo, ububingeleli bobukumkani, uhlanga olungcwele, abantu abangabakaThixo ngokukhethekileyo; ukuze nibonakalise iindumiso zaLowo wanibiza wanikhupha ebumnyameni wangenisa ekukhanyeni kwakhe okumangalisayo; nina enaningenabantu ngaphambili, kodwa ngoku ningabantu bakaThixo; nina enaningafumananga nceba ngaphambili, kodwa ngoku nifumene inceba. 1 Petros 2:5–10.

The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.

Ababingeleli ngabantu bakaThixo abanyuliweyo abavavanywa “ngelitye lembombo” elisekelweni letempile. Ilitye lembombo lilo elithelekiswa nalo onke amanye amatye esiseko, yaye likwalilitye elithwala ubunzima betempile yonke. Ilitye lembombo likaMiller lalingu-“maxesha asixhenxe” eLevitikus amashumi amabini anesithandathu. Ilitye lembombo, okanye ilitye abalakhi abalalayo, libali eliyinyaniso lokwakhiwa kwetempile, elichazwa ngokucace gca kakhulu kwimibhalo yoMoya wesiProfeto. Enye ingongoma ngelitye lokuqala elalaliweyo kukuba labekwa bucala emva kokuba lalaliwe, yaye ukususela ngelo xesha ukuya phambili abalakhi betempile babeza kusoloko bekhubeka phezu kwelitye lembombo, elalibekwe bucala phakathi kwendawo yomsebenzi wabo. Lalitye lokukhubekisa.

In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.

KuMalaki uThixo uxelela ababingeleli abangendawo, abakwaziwa kananjalo njengeentombi eziziziyatha zaseLawodike, ukuba uza kubaqalekisa, yaye sele ebabekele “isiqalekiso.” Uyabaqalekisa ngenxa yokuba bengayi “kuva” baze “babeke” entliziyweni yabo umyalezo kaEliya. Umyalezo kaEliya ubuyisela iintliziyo zooyise kubantwana, neentliziyo zabantwana kooyise. Ukuguqulwa kweentliziyo zabo kubonisa ukuva umyalezo kaEliya ngooyise nabantwana, ongumgaqo wokuqala nowokugqibela. Ukuva umyalezo wowokuqala nowokugqibela akwanelanga; kufuneka ubekwe entliziyweni. Ukwamkela umyalezo kaEliya kukuwubeka entliziyweni yakho. Ukuba umbingeleli akayi kuwuphulaphula lowo mgaqo, uya kuqalekiswa.

They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.

Bazizisele isiqalekiso ngokwabo xa ngowe-1863 baqalisa inkqubo yokulahla eyona nyaniso yokuqala esisiseko uMiller awayifumanayo, yaye akwenziwanga nto ngaphandle kokuqhubekeka koko kulahla kude kube namhla. Kodwa nangona isiqalekiso esiqhubekayo saqala ngowe-1863, (kuba sele beqalekisiwe), isiqalekiso esisesixekweni sexesha elizayo senzeka xa begxothwa emlonyeni weNkosi kumthetho weCawa. Ukuqala kukaMalaki kubonakalisa isiphelo, kuba isiphelo simela isilumkiso sokugqibela esinikwa ababingeleli abazizilumko nabaziziyatha. Abazizilumko nabaziziyatha kuMalaki bamelwa njengoEsawu noYakobi. Umzalwana omdala emele umnqophiso ngobuzibulo bokuba ngowamazibulo, echasaniswa nomzalwana omncinane. Omdala engowokuqala, omncinane engowokugqibela.

In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.

KuMalaki bobabini uEsawu noYakobi bangama-Adventisti aseLawodike, kodwa owokugqibela ekugqibeleni waliva “ilizwi” leNkosi, waguquka, waza watshintshwa igama lakhe laba nguSirayeli. Omdala, owokuqala, akazange eve. UYakobi waliva ilizwi leNkosi ngobo busuku awaphupha ngabo waza wabona izithunywa zezulu zinyuka zize zihle phezu kwileli, elimela uKristu. UYakobi umele ama-Adventisti aseLawodike ekupheleni kwehlabathi aguqulwa esuka ekubeni ngabaseLawodike abe ngabaseFiladelfiya xa efumana amava eendinyana ezintathu zokuqala zeSityhilelo sokuqala, njengoko kuboniswa nguYohane nangephupha likaYakobi leleli lezithunywa zezulu ezinyukayo nezihlelayo. Loo mava aphawula ukuqala kokuguqulwa kukaYakobi abe nguSirayeli, umFiladelfiya. Isiphelo sebali lokuguqulwa kukaYakobi sisenzeka xa esokola noKristu ePeniyeli. Ngoko ke ibali lobuzibulo bukaYakobi liqala kwiindinyana ezintathu zokuqala zesahluko sokuqala seSityhilelo xa kusenzeka ukuvulwa kokutywinwa komyalezo wokugqibela wesilumkiso, lize liphele ngexesha leendyikitya ezisixhenxe zokugqibela, ngexesha lembandezelo.

All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.

Zonke ezi ndidi zine zeziqalo neziphelo, “umgca phezu komgca,” zinika ubungqina kwisigidimi seSityhilelo sikaYesu Kristu. Umbuzo kukuba ingaba ababingeleli abazizidenge baya kuva kusini na okanye abayi kuva.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Unoyolo lowo ufundayo, nabo balivayo amazwi esi siprofeto, bagcine ezo zinto zibhaliweyo kuso; kuba ixesha likufuphi. ISityhilelo 1:3.

The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.

Ababingeleli abalumkileyo, abevayo oko akuthethwa nguMoya emabandleni, bayasiva isigidimi sikaEliya. UMiller wayenguEliya, yaye abanye basiva, kodwa abanye bala.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Amawaka amawaka akhokelwa ukuba alamkele inyaniso eyashunyayelwayo nguWilliam Miller, kwaza kwavuswa abakhonzi bakaThixo benomoya namandla kaEliya ukuze bavakalise isigidimi. NjengoYohane, umanduleli kaYesu, abo babeshumayela esi sigidimi sinobuzaza baziva benyanzelekile ukubeka izembe kwingcambu yomthi, baze babize abantu ukuba bavelise iziqhamo ezifanelekileyo inguquko. Ubungqina babo babumiselwe ukuvusa nokuchukumisa ngamandla iicawe nokubonakalisa isimilo sazo sokwenene. Yaye njengoko isilumkiso esinobuzaza sokusaba ingqumbo ezayo sasivakaliswa, abaninzi ababemanyene neecawe basamkela isigidimi sokuphilisa; bazibona izityeshelo zabo zokubuyela umva, baza ngeenyembezi ezikrakra zenguquko nangentlungu enzulu yomphefumlo, bazithoba phambi kukaThixo. Kwaye njengoko uMoya kaThixo wayehleli phezu kwabo, banceda ukuvakalisa isikhalo esithi, ‘Moyikeni uThixo, nimnike uzuko; kuba lifikile ilixa lomgwebo wakhe.’” Early Writings, 233.

Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.

UMiller wayefanekiselwa nguEliya kwakunye noYohane umBhaptizi, kuba uYohane umBhaptizi walungiselela indlela yokuza kukaKristu kokuqala, yaye uMiller walungiselela indlela yokuba uKristu angene eNdaweni eNgcwele Kakhulu yengcwele yasezulwini ngo-Oktobha 22, 1844. UMalaki uchaza ngokungqalileyo umsebenzi kaYohane nowoMiller.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: 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. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.

> Yabonani, ndothuma umthunywa wam, aze awulungise umendo phambi kwam; yaye iNkosi, eniyifunayo, iya kufika ngequbuliso etempileni yayo, inguye umthunywa womnqophiso enivuyela yena; yabonani, uya kuza, utsho uYehova wemikhosi. Kodwa ngubani na onokunyamezela umhla wokufika kwakhe? ngubani na onokuma xa ebonakala? kuba unjengomlilo womnyibilikisi, unjengesepha yabahlambisi: Yaye uya kuhlala njengomnyibilikisi nomcoci wesilivere; abahlambulule oonyana bakaLevi, abahlambulule njengogolide nesilivere, ukuze benzele uYehova umnikelo ngobulungisa. Woba mnandi kuYehova umnikelo wakwaYuda nowaseYerusalem, njengemihla yamandulo, nanjengeminyaka yokuqala. Ndiya kusondela kuni ukuze ndigwebe; ndibe lingqina elikhawulezayo nxamnye nabakhafuli, nxamnye nabakrexezayo, nxamnye nabafungi bobuxoki, nxamnye nabo bacinezela umqeshwa emvuzweni wakhe, umhlolokazi, nenkedama, nabo bagwebela ecaleni owasemzini elungelweni lakhe, bangandoyiki mna, utsho uYehova wemikhosi. Kuba ndinguYehova, andiguquki; ngenxa yoko nina nyana bakaYakobi anitshabalalanga. Malaki 3:1–6.

As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.

Njenge “mlindi” wembali yakhe, umsebenzi kaMiller wawumela ukuphakanyiswa kweziseko zetempile. Umsebenzi wakhe ekuqaleni umele ukubonakalisa umsebenzi omela ukugqitywa kwetempile. Lowo msebenzi wokugqibela ufuna omnye umlindi ukuba anike isigodlo isandi esicacileyo. UMiller nomyalezo wengelosi yokuqala babhengeza ukuvulwa komgwebo, yaye umlindi lowo uMiller amfuzisela ekupheleni kwe-Adventism uya kubhengeza ukuvalwa komgwebo.

In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.

KuMalaki iNkosi ithembisa ukuzisa umgwebo “kwabathakathi, nakubakrexezi, nakubafungi bobuxoki, nakwabo bacinezela umqeshwa emvuzweni wakhe, umhlolokazi, nenkedama, nabagxotha owasemzini elungelweni lakhe, abangandoyikiyo.” Abo bachongiweyo apha ngabo “abangandoyikiyo” “uYehova wemikhosi.” UWilliam Miller ngumthunywa wengelosi yokuqala ebiza abantu ukuba “bamoyike uThixo.” Ukugatya iziseko kukugatya ukoyika uThixo.

> For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.

> Kuba, yabonani, luyeza usuku oluya kuvutha njengeziko; nabo bonke abanekratshi, ewe, nabo bonke abenza ubungendawo, baya kuba ziindiza zeendiza; yaye usuku oluzayo luya kubatshisa lubaphelise, utsho uYehova wemikhosi, kangangokuba aluyi kubashiyela ngcambu nalisebe. Kodwa kuni nina niloyikayo igama lam, iLanga lobulungisa liya kuniphumela linokuphilisa emaphikweni alo; nize niphume, nikhule njengamathole asesibayeni. Nize nibanyathele phantsi abangendawo; kuba baya kuba luthuthu phantsi kweentende zeenyawo zenu ngomhla endiya kwenza ngawo oku, utsho uYehova wemikhosi. Khumbulani umyalelo kaMoses umkhonzi wam, endamwisela umthetho ngawo eHorebhe ngenxa kaSirayeli wonke, nemimiselo nezigwebo. Yabonani, ndiyanithumela uEliya umprofeti, phambi kokufika kwemini enkulu neyoyikekayo kaYehova; yaye yena uya kubuyisela intliziyo yooyise kubantwana, nentliziyo yabantwana kooyise, hleze ndifike ndilibethe ihlabathi ngesiqalekiso. Malaki 4:1–6.

- The beginning of the Bible (Genesis) and the end of the Bible (Revelation).

  Ukuqala kweBhayibhile (iGenesis) nesiphelo seBhayibhile (iSityhilelo).

- The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).

  Ukuqala kweTestamente eNdala (Genesis) nesiphelo seTestamente eNdala (Malaki).

- The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).

  Ukuqala kweTestamente eNtsha (uMateyu) nokuphela kweTestamente eNtsha (kwakhona ISityhilelo).

- The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).

  Ukuqala kobungqina bukaYohane (iVangeli likaYohane) nesiphelo sobungqina bukaYohane (kwakhona iSityhilelo).

- The beginning of Malachi and the end of Malachi.

  Ukuqala kukaMalaki nesiphelo sikaMalaki.

- The beginning of Matthew’s gospel and the end of Matthew’s gospel.

  Ukuqala kwevangeli likaMateyu kunye nesiphelo sevangeli likaMateyu.

- The beginning of John’s gospel and the end of John’s gospel.

  Ukuqaleka kwevangeli likaYohane kunye nesiphelo sevangeli likaYohane.

- The beginning of the four gospels and the end of the four gospels.

  Ukuqala kweziVangeli ezine nokuphela kweziVangeli ezine.

When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?

Xa sisusa iziqalo okanye iziphelo zesiprofeto ekubhekiselwa kuzo ngaphezu kwesihlandlo esinye, kusala imigca esibhozo yesiprofeto emele ukuhlanganiswa ize ibekwe phezu kweendinyana ezintathu zokuqala zeSityhilelo. Kuthekani ngesiphelo seGenesis?

Genesis chapter fifty ends with the death of Joseph.

UGenesis isahluko samashumi amahlanu siphela ngokufa kukaYosefu.

> So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.

> Wafa ke uYosefu, eneminyaka elikhulu elineshumi ubudala; baza bamthambisa ngezithambiso zokugcina izidumbu, waza wabekwa ebhokisini eYiputa. Genesis 50:26.

Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.

Isahluko samashumi amane anesibhozo sichaza ukufa kukaYakobi. Ukufa kukaYakobi, kuba kuvela kuqala kwisahluko samashumi amane anesibhozo, kukhokelela ekufeni kukaYosefu kwiivesi zokuvala zesahluko samashumi amahlanu, kubeka umqondiso ka-Alfa no-Omega phezu kwezahluko ezithathu zokugqibela zeGenesis njengokuphela kwencwadi yeGenesis.

Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.

Ezo zifa zimbini zisetyenziswa njengemiqondiso yokuqala nokuphela kokuthinjwa kukaSirayeli eYiputa. Ekuqaleni, umzimba kaYakobi ubuyiselwa ukuze ungcwatywe kunye nooyise bakhe; yaye xa uMoses ephuma eYiputa, uphatha umzimba kaYosefu ukuze ungcwatywe endaweni yokungcwaba yooyise bakhe.

> And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.

> Waza uMoses wawathabatha amathambo kaYosefu kunye naye; kuba yena wayebafungise ngokuqinileyo oonyana bakaSirayeli, esithi, UThixo inene uya kunivelela; nize niwanyuse amathambo am, niwasuse apha, nihambe nawo. Eksodus 13:19.

The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.

Isiphelo seGenesis zizahluko ezintathu zokugqibela. Kwisahluko samashumi amane anesibhozo uYakobi (uSirayeli) ubhengeza iintsikelelo phezu koonyana bakhe abalishumi elinesibini, ezichongwa ngokungqalileyo njengeziprofeto zoko kuya kwenzeka kwezo zizwe zilishumi elinesibini “ngemihla yokugqibela” yomgwebo wophando.

> And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.

> Waza uYakobi wabiza oonyana bakhe, wathi, Hlanganani, ukuze ndinixelele oko kuya kunihlela ngemihla yokugqibela. Hlanganani, nive, nina nyana bakaYakobi; niliphulaphule uSirayeli uyihlo. Genesis 49:1, 2.

In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.

Kwi “mihla yokugqibela” yomgwebo wophando iNkosi ithembisa ukuhlanganisa oonyana bayo abalishumi elinambini, abamelwa njengamawaka alikhulu anamashumi amane anesine kwincwadi yesiTyhilelo. Ngaba abo nguYohane ababonisa kwincwadi yesiTyhilelo. Bahlanganiswa lubizo oluvela kuYakobi, ubizo oluvela kwimbali yabo yokuqala abaxelelwa ukuba “baluve,” baze “baluphulaphule.” Kwimihla yokugqibela, abo bafanekiswa ngoonyana bakaYakobi “baliva” isigidimi baze “baluphulaphule,” okanye njengoko uYohane esitsho, “bazigcine” ezo zinto zibhaliweyo kulo. Lulubizo olusuka kuyise lusiya kubantwana, lusisigidimi sikaEliya. Abo babiziweyo babizwa ngokuba “ngoonyana bakaYakobi,” yaye bakwamele “baphulaphule uSirayeli” uyise wabo.

Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.

UEsawu noYakobi kuMalaki bamele iintombi ezilumkileyo neziziziyatha. Ubizo luvela kuyise uYakobi nakuyise uSirayeli, lubonisa ukuba xa ubizo lokugqibela lwenziwa wonke umntu unguMAdventist waseLawodike, yaye ukhetho lubekwa ezandleni zakhe ngokwakhe nokuba abe ngunyana kaYakobi, umkhohlisi, okanye kaSirayeli, umoyisi. Into ebavumela ukuba benze ukhetho ngamandla okudala angaphakathi kulo myalezo. Ukuba umyalezo uyafundwa, uviwe, yaye ugcinwe, ngoko ngamandla okudala afanayo kanye awazisa zonke izinto ebukhoneni baya kuguqulwa babe ngonyana kaSirayeli. Ukwala ukuva kukugcina amava kaYakobi, umkhohlisi.

The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.

Ubizo lokuhlanganisa olwenziwa nguYakobi, olukwangulo ubizo lokuhlanganisa lomyalezo otyhiliweyo kwiSityhilelo, lungumfuziselo obalulekileyo ekufuneka uqondwe. “Izihlandlo ezisixhenxe” zikaLevitikus 26 zifundisa ukuba akukho kuhlanganiswa, ngaphandle kokuba kuqala kubekho ukusasazwa. Ikhulu elinamashumi amane anesine amawaka ngabo abo babesasaziwe kwangaphambili ngaphambi kobizo. Le nyaniso ichongwa ngokuphindaphindiweyo eBhayibhileni.

> Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.

> Yivani ilizwi leNkosi, nina zizwe, nilivakalise eziqithini ezikude, nithi, Lowo wamchithachithayo uSirayeli uya kumhlanganisa, amgcine, njengoko umalusi awugcina ngayo umhlambi wakhe. Yeremiya 31:10.

The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.

Umnqophiso ovuselelweyo kunye nekhulu elinamashumi amane anesine amawaka uquka isithembiso sokuba uThixo uya kuwubhala umthetho wakhe ezintliziyweni zethu. Kodwa abo le nyathelo lokudala lenzelwayo yiNkosi, sele babesakazekile ngaphambili.

> Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.

> Kwafika ilizwi likaYehova kum kwakhona, lisithi, Nyana womntu, abazalwana bakho, ewe, abazalwana bakho, amadoda esizalwane sakho, nendlu yonke kaSirayeli iphela, ngabo abathi kubo abemi baseYerusalem, Sukani niye kude noYehova; eli lizwe linikwe thina ukuba libe lilifa. Ngako oko yithi, Itsho iNkosi uYehova ukuthi; Nangona ndibagxothele kude phakathi kweentlanga, nangona ndibachithachithile phakathi kwamazwe, noko ndiya kuba kubo njengengcwele encinane kula mazwe baya kufika kuwo. Ngako oko yithi, Itsho iNkosi uYehova ukuthi; Ndiya kuniqokelela ezizweni, ndinihlanganise ndinikhuphe kumazwe enachithachitheka kuwo, ndininike ilizwe lakwaSirayeli. Baya kufika khona, basuse kulo zonke izinto zalo ezinezothe nazo zonke izikizi zalo. Ndiya kubanika ntliziyo-nye, ndibeke umoya omtsha phakathi kwenu; ndiyisuse intliziyo yelitye enyameni yabo, ndibanike intliziyo yenyama. Hezekile 11:14–19.

More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.

Kuninzi okusamele kuthethwe ngokuphathelele ukuqokelelwa kwekhulu elinamashumi amane anesine amawaka ngokunxulumene “nokusasazwa,” kodwa kuqala kufuneka sidibanise ukuqwalaselwa komqondiso ka-Alfa no-Omega kwezi zikhankanyo zisithoba siziqwalaselayo.

Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.

Iindidi ezimbini zimelwe kwizahluko ezithathu zokugqibela zeGenesis. Indidi yabavukeli nendidi yezilumko. Zombini ezi ndidi ziva ilizwi elithi, Nantsi indlela; hambani ngayo, kodwa inye indidi yala ukuva ixilongo nokuhamba ezindleleni zamandulo. Indidi yabavukeli kwiGenesis amashumi amane anesibhozo ukuya kwamashumi amahlanu imelwe sisizwe seshumi elinesithathu.

At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.

Ekuqaleni koSirayeli wamandulo kwakukho izizwe ezilishumi elinesithathu, yaye ekuqaleni koSirayeli wale mihla kwakukho abafundi abalishumi elinesithathu. Lowo mfundi wahlukaniswayo kwabanye abafundi abalishumi elinesibini, (njengoko uEfrayim wayesahlukanisiwe kwezinye izizwe) bobabini bayimifuziselo yokuvukela. USister White ubiza ngokuthe ngqo uYudas ngokuba yintombi esisidenge.

> “There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

> “Bekusoloko kukho kwaye kuya kusoloko kukho ukhula phakathi kwengqolowa, iintombi ezizizidenge kunye nezizizilumko, abo bangenayo ioli ezityeni zabo kunye nezibane zabo. Kwakukho uYuda onobugwangqa ebandleni uKristu awaluseka emhlabeni, yaye kuya kubakho ooYuda ebandleni kuwo onke amanqanaba embali yalo.” Signs of the Times, October 23, 1879.

Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.

UYuda Iskariyoti wayeyintombi esisidenge; wayelukhula, yaye ukuba wayeyintombi esisidenge, ngoko wayekwangowaseLawodike.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Imeko yeBandla emelwe ziintombi ezizizidenge, ikwakhankanywa njengemeko yaseLawodike.” Review and Herald, Agasti 19, 1890.

Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.

Oonyana ababini bakaYosefu bobabini bafumana intsikelelo kuYakobi kwisahluko samashumi amane anesibhozo seGenesis, yaye ukususela apho babizwa ngokuba “ziisiqingatha zezizwe.” Nokuba zaziziziqingatha zezizwe okanye akunjalo, zazisazizizwe. UYudas Iskariyoti wathatyathelwa indawo nguMatthiya ukuze azalise indawo yeshumi elinesibini eyayikade ibanjwe nguYudas Iskariyoti. UYudas wayengumfundi, yaye ngale ngqiqo—kwakukho abafundi abalishumi elinesithathu ekupheleni kukaSirayeli wakudala, kanye njengokuba kwakukho izizwe ezilishumi elinesithathu ekuqaleni.

Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.

Unyana kaYosefu uEfrayim (isizwe seshumi elinesithathu) waba ngumqondiso wemvukelo xa izizwe ezilishumi zasentla zahlanganisana zaxhasa uYerobhowam zaza zahlula ubukumkani baba zizizwe ezilishumi zasentla nezizwe ezibini zasemazantsi. Kutheni ndichaza uEfrayim unyana kaYosefu njengomqondiso wemvukelo endaweni yomntakwabo uManase? Imvukelo enxulunyaniswa noEfrayim iqala kwisahluko samashumi amane anesibhozo, phambi kokuba uYakobi asikelele oonyana bakhe abalishumi elinesibini. Kwisahluko samashumi amane anesibhozo uYakobi uqala ngokusikelela oonyana ababini bakaYosefu. Ngenxa yokuba uManase wayengowamazibulo, uYosefu ulindele ukuba intsikelelo yokuqala yoonyana bakhe iwele phezu kukaManase, yaye uYosefu uyamvukela uYakobi ngokukhetha uEfrayim.

The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.

Ukuqala kukaEfrayim njengommeli wabanyuliweyo bakaThixo kunobungqina bovukelo, yaye isiphelo sikaEfrayim sisasazo “samaxesha asixhenxe” sikaLevitikus 26, ukususela ku-723 BC kuse kuthi ga ku-1798. Ngo-723 BC izizwe ezilishumi zasemantla, ubukumkani bukaEfrayim, (ekwabizwa ngokuba nguSirayeli) zafumana inxeba lokufa njengobukumkani besiprofeto seBhayibhile. Elo nxeba lokufa laqalisa isiprofeto sexesha esagqitywa xa igunya lobupapa nobukumkani balo bafumana inxeba lokufa ngo-1798. Inxeba lokufa legunya lobupapa ngo-1798 limela ngokomfuziselo ukuwa kokugqibela kweBhabheli xa ukumkani wasemantla eya “kufika esiphelweni sakhe kungekho namnye wokumnceda” kuDaniyeli 11:45. Uvukelo nokuwa kweBhabheli ngemihla yokugqibela lwafuziselwa luvukelo nokuwa kwegunya lobupapa ngo-1798, olwathi nalo lwafuziselwa luvukelo nokuwa kobukumkani bukaEfrayim (uSirayeli) ngo-723 BC, oluthi lwafuziselwa luvukelo lukaYosefu ngokuchasene nenkuthazo yesiprofeto kayise njengoko kuchongiwe ekupheleni kweGenesis.

The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.

Uvukelo uEfrayim alufanekisayo lwaqala ngovukelo loyise wakhe (uYosefu) nxamnye noyise wakhe (uYakobi). Ekugqibeleni lukhokelela kuvukelo lwezizwe ezilishumi zasemantla, olukhokelela “ekuchithakaleni okubonakalisiweyo” njenge “zihlandlo ezisixhenxe” kuLevitikus amashumi amabini anesithandathu. Ixesha lokuchithakala kobukumkani basemantla lahlulwe laba ngamaxesha amabini. Elinye liphela ngonyaka ka-538, elilandelayo liphela ngo-1798, yaye onke alatha kumyalezo otyhilwayo kanye phambi kokuba kuvalwe ixesha lobabalo encwadini yeSityhilelo. Lowo myalezo uchaza ukuwa kokugqibela kweBhabheli. Kwisikhombisi ngasinye sembali yesiprofeto kaEfrayim, uvukelo luyaphawulwa. Ngokunjalo nalo uvukelo lomfundi weshumi elinesithathu, uYudas Iskariyoti. Aba babini bangamangqina achaza inani leshumi elinesithathu njengophawu lovukelo. Kodwa akukho nanye kwezi nyaniso zingcwele enokuqondwa ukuba umntu akamanga phezu kweziseko zobu-Adventist ezakhiwa phezu kwenyaniso yokuqala eyafunyanwa nguMiller nenyani yokuqala eyalahlwa bubu-Adventist.

The ending of Genesis agrees with all the other lines that we have been considering. In summation:

Ukuphela kweGenesis kuyavumelana nayo yonke eminye imixholo ebesiyiqwalasela. Ngokushwankathela:

In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.

Ekuqaleni isithathu sasezulwini soYise, soNyana nesoMoya oyiNgcwele sangqina ukudalwa kwamazulu nomhlaba okwafezekiswa nguNyana, okwanguYe neLizwi. ILizwi laba ngumjelo wonxibelelwano olusuka kuYise lusiya eluntwini, yaye iLizwi lilo lodwa indlela uluntu olunokunxibelelana ngayo noYise. Umyalezo kaYise wanikwa nguNyana kwingelosi uGabriyeli, owathabatha indawo kaLusifa (umphathi wokukhanya) emva kwemvukelo kaLusifa ezulwini. UGabriyeli wamkela ukukhanya, okanye umyalezo, aze awudlulisele kumprofeti, ongoyena mntu ungcwele odaliweyo omiselwe ukudlulisa umyalezo ovela kuYise uwuse kusapho oluwileyo lwendalo. Umyalezo onikwe umprofeti uyabhalwa phantsi uze emva koko udluliselwe eluntwini. Kulo lonke inqanaba lenkqubo yonxibelelwano umyalezo ungcwele, yaye ngenxa yesi sizathu abaprofeti, abangabantu abawileyo, bafanele ukuba ngcwele. Kanye kuloo ndawo apho umyalezo ongcwele udluliselwa ezandleni zoluntu oluwileyo, uluntu lunamandla okuphatha umyalezo ongcwele ngezandla ezingangcwaliswanga. Ngoko ke, ukukhanya komyalezo ongcwele kuvelisa kokubini ukukhanya nobumnyama. Xa umyalezo wamkelwa ngabo bakusapho lomntu owileyo, uphethe kwa loo mandla afanayo okudala adala zonke izinto, angamandla amgwebela elilungisa loo mntu. Isiqalo senkqubo yonxibelelwano sibonakalisa isiphelo senkqubo yonxibelelwano. Ngoko ke, ukuba umyalezo uyaviwa, uyafundwa, yaye uyagcinwa, umyalezo uyamdala ngokutsha umntu owileyo ngokomfanekiso woNyana.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Usikelelwe lowo ufundayo, nabo abawavayo amazwi esi siprofeto, begcina nezinto ezibhaliweyo kuso; kuba ixesha likufuphi. ISityhilelo 1:3.

John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.

UYohane ubonakalisa uluntu oluwileyo kwimihla yokugqibela yomgwebo wophando, oluva ilizwi ngasemva kwalo luze lujike ukuze lwamkele umyalezo olukhokelela kwixesha elidlulileyo. Abo bawamkelayo baze bawenze umyalezo ungabi yinxalenye nje yobomi babo, kodwa ube bubomi babo bodwa, ngoko nangoko bagwetyelwa njengamalungisa. Ukugwetyelwa njengelungisa kukwenziwa ungcwele. Xa abo bawufundayo baze bawuve umyalezo othunyelwe nguYise, bewamkela umyalezo baze benziwe bangcwele, oko kwenzeka ngamandla okudala angaphakathi kuloo myalezo. Amandla okudala awugqiba umsebenzi wokugwetyela abantu njengamalungisa, xa abantu bekholwa njengoko wenjenjalo uAbraham. Umyalezo ubayalela ukuba bajike baze baphulaphule ilizwi elingasemva, elikhokelela kwiindlela zakudala, eziziinyaniso ezisisiseko. Umyalezo ubakhokelela kuyo yonke inyaniso, yaye njengoko behamba kwiindlela zakudala, bahamba endleleni yabagwetyelweyo njengamalungisa.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.

> Ke indlela yamalungisa injengokukhanya okumenyezelayo, okukhanya ngakumbi nangakumbi kude kuse emini epheleleyo. Indlela yabangendawo injengobumnyama; abazi nokuba bakhubeka ngantoni. Nyana wam, nikela ingqalelo emazwini am; thobela indlebe yakho kwiintetho zam. Mawangasuki emehlweni akho; wagcine phakathi kwentliziyo yakho. Kuba bubomi kwabo bawafumanayo, yaye ayimpilo kuyo yonke inyama yabo. Gcina intliziyo yakho ngenkuthalo yonke; kuba kuyo kuphuma imithombo yobomi. Susa kuwe umlomo ogwenxa, nemilebe egoso uyibeke kude nawe. Amehlo akho makakhangele ngqo phambili, neenkophe zakho mazibheke tye phambi kwakho. Cingisisa ngendlela yeenyawo zakho, zize zonke iindlela zakho ziqiniswe. Musa ukuphambukela ekunene nokuba kusekhohlo; susa unyawo lwakho ebubini. IMizekeliso 4:18–27.

Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.

Abo bagwetyiweyo ngomyalezo odluliselweyo bahamba endleleni emela ukukhanya okwandayo ngamaxesha onke, kodwa kwaloo kukhanya kanye kwenza indlela yabangendawo ibe mnyama ngakumbi ngokulinganayo. Ukukhanya kuyazahlula ebumnyameni. Amandla okudala awawisela umyalelo wokuba kubekho ukukhanya ekuqalekeni avelisa loo mpembelelo inye eluntwini ekupheleni njengoko ukukhanya kwenzayo ekuqalekeni. Iqela elalayo ukuva ilizwi elingasemva, yaye ngenxa yoko likhetha ukuhamba endleleni emnyama, “liyakhubeka” eLizwini lakhe, kuba likhubeka phezu kwelitye lesiseko, ilitye elidala elivavanyiweyo. Ilizwi lingu-Alpha no-Omega, yaye xa abagwetyiweyo beve la mazwi baze bathobele iintliziyo zabo kuwo, bawagcina loo mazwi phakathi kweentliziyo zabo, kuba u-Alpha no-Omega uguqula iintliziyo zabo zibuyele koobawo, (okwexesha eladlulayo) yaye iintliziyo zooBawo zikhomba esiphelweni.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Indlela yamalungisa ithe tye; wena, Othe Tye Kakhulu, uyayilinganisa indlela yelungisa. Ewe, endleleni yemigwebo yakho, Yehova, sikulindele; umnqweno womphefumlo wethu usegameni lakho nasekukhunjulweni kwakho. Ngomphefumlo wam ndikunqwenele ebusuku; ewe, ngomoya wam ongaphakathi kum ndiya kukufuna kwakusasa: kuba xa imigwebo yakho isemhlabeni, abemi behlabathi baya kufunda ubulungisa. Isaya 26:7–9.

God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.

UThixo uyabalinganisela, okanye uyabagweba, abo bahamba endleleni yamalungisa, yaye oko ukwenze “ngemihla yokugqibela” xa izigwebo zakhe zisemhlabeni. Amalungisa ngabo bamlindileyo uYehova ekuzalisekeni kwexesha lokulibala emzekelisweni weentombi ezilishumi. Umnqweno wabo bahamba endleleni yolwazi olwandayo, kukuba babe nokuqonda okukhulu nangakumbi ngegama likaThixo, isimilo sakhe. Abo bamlindileyo iNkosi yabo, ngabo babhengeza umyalezo wokugqibela wesilumkiso, kuba ngabo babhengeza iSikhalo saphakathi kobusuku, nto leyo ngokuqinisekileyo engumyalezo wokuqala wangaphakathi weSityhilelo seshumi elinesibhozo olandelwa ngowesibini, umyalezo wangaphandle.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:1–4.

> Ke kaloku emva kwezi zinto ndabona enye ingelosi isihla ivela ezulwini, inamandla amakhulu; nomhlaba wakhanyiselwa bubuqaqawuli bayo. Yaza yadanduluka ngamandla ngezwi elikhulu, isithi, Iwile, iwile iBhabheli enkulu, yaba yindawo yokuhlala yeedemon, nesisele sawo wonke umoya ongcolileyo, nentolongo yazo zonke iintaka ezingcolileyo nezithiyekileyo. Kuba zonke iintlanga ziselwe yiwayini yengqumbo yohenyuzo lwayo, nookumkani bomhlaba benze uhenyuzo nayo, nabarhwebi bomhlaba bazityebisile ngobuninzi bobunewunewu bayo. Ndeva elinye izwi livela ezulwini, lisithi, Phumani kuyo, bantu bam, ukuze ningabi ngabahlanganyeli ezonweni zayo, nize ningamkelwa zizo izibetho zayo. ISityhilelo 18:1–4.

When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.

Xa ingelosi yeSityhilelo ishumi elinesibhozo yehla ngoSeptemba 11, 2001, ibandla lamaSeventh-day Adventist lalandula ubizo lwalo lokugqibela lokubuyela ezindleleni zamandulo. Emva koko layeka ukuba luphondo lobuProtestanti bokwenyaniso eUnited States. Ngaloo mzuzu kwaqalisa inkqubo yokuvavanywa kwabo bakhetha ukuthabatha isigidimi selo lizwi linamandla baze basidle, njengoko kwabonakaliswa ngoYohane xa ingelosi yeSityhilelo ishumi yehla ekuqaleni kobuAdventist ngoAgasti 11, 1840. Isizwe sasemoyeni esasithabathe ingubo yobukhosi bobuProtestanti bokwenyaniso xa isigidimi sengwelezana yokuqala salandulwayo, sathi ke salandela emanyathelweni obuProtestanti obuwileyo ekuqaleni kobuAdventist.

The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.

Uphondo lokwenyaniso lobuProtestanti lwaza lwanikwa abo balamkelayo isigidimi esasisencwadini encinane eyayisesandleni sengelosi kwisiTyhilelo seshumi. Inkqubo yokuvavanywa ekuqalekeni kobuAdventi ukususela ngowe-1840 ukuya kowe-1844 imele inkqubo yokuvavanywa ekupheleni kobuAdventi ukususela ngoSeptemba 11, 2001 kude kube ngumthetho weCawa eUnited States. Ngaphakathi kwimbali yokuqala ka-1840 ukuya ku-1844, kwanenkqubo yokuvavanywa eyaqala ngoSeptemba 11, 2001, kuphawula utshintsho lwamaxesha olusuka kwiqela langaphambili labakholwayo elaliphethe igqubuthelo lobuProtestanti, lusiya kwiqela elitsha labakholwayo elithabatha igqubuthelo lobuProtestanti bokwenyaniso.

More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.

Okubaluleke ngakumbi ekucingweni kwethu ngendlela yabagwetyelweyo kukuba ngaphakathi kwelo bali lembali kukho ukuphoxeka okuphawula ukuqala kwexesha lokulibaziseka. Abathembekileyo balinda iNkosi yabo ngelo xesha, eliphela ngokutyhilwa kwomyalezo weSikhalo Sasezinzulwini Zobusuku. Loo nkqubo yovavanyo ekuqaleni kobuAdventism yaphela xa umyalezo weSikhalo Sasezinzulwini Zobusuku wagqitywa ngomhla wama-22 kuOktobha, 1844. Inkqubo yovavanyo ekupheleni igqitywa kwabo bamelwe nguYohane kumthetho weCawa ngeCawa eUnited States. Umyalezo weSikhalo Sasezinzulwini Zobusuku ekupheleni uya kugqitywa kanye njengasekuqaleni, yaye ekuqaleni kobuAdventism umyalezo weSikhalo Sasezinzulwini Zobusuku watyhilwa kwangaphambili ngaphambi kokuvalwa kwenkqubo yovavanyo. Umyalezo weSikhalo Sasezinzulwini Zobusuku ekuqaleni ngoku uyatyhilwa ekupheleni.

The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.

Iintombi ezizizilumko ezithe zaba ngamalungisa zingena emnqophisweni noThixo xa iintombi ezizizidenge ezingendawo zingena emnqophisweni wokufa.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.

> Wathi kubo, Le yindawo yokuphumla eniya kuthi ngayo niphumzise odiniweyo; yaye oku kukuhlaziyeka; kanti ke abazanga beve. Kodwa ilizwi likaYehova laba kubo ummiselo phezu kommiselo, ummiselo phezu kommiselo; umgca phezu komgca, umgca phezu komgca; apha kancinane, nalapho kancinane; ukuze bahambe, bawe ngasemva, baqhekezeke, babanjiswe ngomgibe, bathinjwe. Ngako oko, yivani ilizwi likaYehova, nina madoda agculelayo, nilawula aba bantu baseYerusalem. Ngenxa yokuba nithe, Senze umnqophiso nokufa, sivumelene nelabafileyo; xa isibetho esikhukulayo sidlula, asiyi kusifikela: kuba ubuxoki sibenzile ikhusi lethu, sazifihla phantsi kobuxoki obungeyonyaniso: Ngenxa yoko itsho iNkosi uYehova ukuthi, Yabonani, ndibeka eZiyon ilitye lesiseko, ilitye elivavanyiweyo, ilitye lembombo elinqabileyo, isiseko esiqinileyo; lowo ukholwayo akayi kukhawuleza. Isaya 28:12–16.

The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.

Abo bagwetyiweyo bathabatha isigidimi esingcwele seMidnight Cry basise ecaweni, yaye emva koko bavakalisa isigidimi selizwi lesibini xa bebizela uluntu ukuba luphume eBhabheli.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’” Review and Herald, December 6, 1892.

> “Ngoko ke kumsebenzi wokugqibela wokulumkisa ihlabathi, kubhengezwa izibheno ezibini ezahlukileyo eziya kwiicawe. Isigidimi sengelosi yesibini sithi, ‘Iwile, iwile iBhabheli, loo mzi mkhulu, ngokuba iye yawanxilisa zonke iintlanga ngewayini yengqumbo yohenyu lwayo.’ Kwaye ekudandulukeni okukhulu kwesigidimi sengwe yengelosi yesithathu kuviwa ilizwi livela ezulwini lisithi, ‘Phumani kuyo, bantu bam, ukuze ningabi nenxaxheba ezonweni zayo, nokuba ningamkelwa zizibetho zayo. Kuba izono zayo zifike zada zaya ezulwini, yaye uThixo ubukhumbule ubugwenxa bayo.’” Review and Herald, December 6, 1892.

Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.

Abo baphuma eBhabhiloni baza bazihlanganisa nabo bahamba endleleni yamalungisa bamkelwa emhlambini ngamanzi obhaptizo amelwe ligama leqela lasezulwini elingabathathu. Abo bagwetyelweyo, nokuba ngabo ngoku beva umyalezo owawusiwa kuYohane ePatmos, okanye ngabo bathi kamva babizwe baphume eBhabhiloni, bonke bagwetyelwa ngokwamkela uMoya oyiNgcwele. Oko kudityaniswa kobuthixo bukaMoya oyiNgcwele nobuntu bomntu kwafezekiswa, njengoko kwamiselwa njengomzekelo xa uKristu wazithabathela kuye indalo yobuntu. Ikhulu elinamashumi amane anesine amawaka amelwa ngamangqina amabini, oonyana abalishumi elinesibini bakaYakobi nabafundi abalishumi elinesibini. Abangendawo bamelwa sisizwe seshumi elinesithathu nangumfundi weshumi elinesithathu. Omabini la “mashumi elinesithathu” kuwo omabini la mizekeliso ayebizelwe ukuba abe ngababingeleli kuThixo, yaye abo balalayo olo bizo bamelwa nguEsawu, kanti umninawa wakhe omncinane uYakobi umele abo balwamkelayo olo bizo. UEsawu noYakobi bobabini bamele amaSeventh-day Adventists aseLawodike ekupheleni kwehlabathi. Elinye iqela liyawamkela umyalezo ongcwele othunyelweyo ngemibhalo yomprofeti lize liguqulwe libe nguSirayeli, kanti uEsawu uhlala egcine igama lakhe.

There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.

Kakade kuninzi ngakumbi kule migca isithoba yeAlpha neOmega, kuba oku bekusisishwankathelo nje esifutshane seziqalo neziphelo eLizwini likaThixo.

Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter one. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?

Imigca esithoba yembali, emele iimbali zesiprofeto ukusuka kwindalo kuse kube kukuBuya kweSibini. Yonke le migca yesithoba yesiprofeto yokuqalisa neyokuphelisa inxulumene ngokuthe ngqo neendinyana ezintathu zokuqala zesahluko sokuqala seSityhilelo. Ezo ndinyana zintathu zichaza ukuba iSityhilelo sikaYesu Kristu, esityhilwayo kanye ngaphambi kokuba ukuvalwa kwexesha lovavanyo kufike, sisibonakaliso samandla kaThixo okudala. Ngawaphi na amanye amandla anokwakha ubungqina obuntsonkothileyo, obulukiwe ndawonye ngolu hlobo, obuvela kumangqina ahlukeneyo, awanikela ubungqina bawo ukusukela ngexesha likaMoses kuse kube lixesha likaYohane umTyhili?

Take off your shoes, for this is holy ground.

Khulula izihlangu zakho, kuba lo ngumhlaba ongcwele.

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