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

Incwadi kaYoweli neBandla lamaSeventh-day Adventist laseLawodikea - Inombolo Yamashumi Amabini Anesine

Number Twenty-Four

Inani Lamashumi Amabini Anesine

Author

Jeff Pippenger

Published

January 6, 2026

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We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.

Sasigqibe inqaku lethu lokugqibela sichukumisa imigca emithathu ehambelanayo yobungqina besiprofeto emelwe zizahluko zeshumi elinanye ukuya kumashumi amabini anesibini kwiGenesis, incwadi yokuqala yeTestamente eNdala, uMateyu incwadi yokuqala yeTestamente eNtsha, nesiTyhilelo incwadi yokugqibela yeTestamente eNtsha neyayo yonke iBhayibhile. Umgca weGenesis uchonga umnqophiso noAbram, umgca kaMateyu uchonga umnqophiso nebandla lamaKristu, uPetros engumfuziselo wesiqalo nesiphelo sikaSirayeli wanamhlanje wokomoya. Iindinyana eziphakathi yayo yomibini le migca zichonga itywina likaThixo; kuAbram, yayikuku “koluka,” yaye kuPetros kwakukukutshintshwa kwegama lakhe. Indinyana esembindini womgca okwisiTyhilelo sisahluko seshumi elinesixhenxe, indinyana yeshumi elinesibini.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.

> Yaye iimpondo ezilishumi ozibonileyo ngookumkani abalishumi, abangekamkeli bukumkani; kodwa bamkela amandla njengookumkani ilixa linye nerhamncwa. ISityhilelo 17:12.

Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.

IGenesis noMateyu zibonisa umtshato wobuThixo noluntu, yaye iSityhilelo sibonisa umtshato werhamncwa nenamba emthethweni weCawe. Yonke le migca mithathu yalatha emthethweni weCawe apho udidi olunye lubonakalisa uphawu lwerhamncwa, kanti olunye itywina likaThixo. Oko kukhutshelwa kobuxoki kwerhamncwa nenamba kwindima yeshumi elinesibini kukukhankanywa kwe-omega kwenqaba kaNimrodi kwiGenesis yeshumi elinanye. Apho inkolo yomnqophiso wobuxoki yafumana umgwebo wayo, yaye kwiSityhilelo ishumi elinesixhenxe ihenyukazi—eliyiBhabhiloni enkulu—liyagwetywa. UNimrodi nguye i-alpha kwi-omega yeVatican, yaye ngenxa yesi sizathu ubupopu buyiBhabhiloni enkulu, i-omega kwiBhabheli kaNimrodi eyi-alpha.

Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.

Okuqaphelekayo kwezi ndinyana zintathu ziphakathi kukuba ubungqina obuqulethwe kwinqanaba ngalinye eliphakathi lomgca eneneni bubandakanya iindinyana ezintathu.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Lo ngumnqophiso wam enimele niwugcine, phakathi kwam nani nenzala yakho emva kwakho; yonke into eyindoda phakathi kwenu mayaluke. Nize niluse ulusu lwenyama yokwaluswa kwenu; yaye oku kuya kuba ngumqondiso womnqophiso phakathi kwam nani. Lowo uneentsuku ezisibhozo makaluke phakathi kwenu, yonke into eyindoda kwizizukulwana zenu, lowo uzalelwe endlwini, nokuba lowo uthengwe ngemali kowasemzini, ongengowenzala yakho. Genesis 17:10–12.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Waphendula ke uYesu wathi kuye, Unoyolo wena, Simon Barjona; ngokuba inyama negazi azikutyhilelanga oko, koko nguBawo osemazulwini. Kanjalo ndithi kuwe, Wena unguPetros, yaye phezu kweli litye ndiya kwakha ibandla lam; amasango esihogo akayi kuloyisa. Ndiya kukunika izitshixo zobukumkani bamazulu; yaye konke oya kukubopha emhlabeni kuya kubotshwa emazulwini; nako konke oya kukukhulula emhlabeni kuya kukhululwa emazulwini. Mateyu 16:17–19.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.

> Kwaye irhamncwa elabe likho, lingasekho, lona elo lingowesibhozo, yaye livela kwabasixhenxe, lize liye entshabalalweni. Kwaye iimpondo ezilishumi owazibonayo zingookumkani abalishumi, abangekabufumani ubukumkani; kodwa bamkela igunya njengookumkani iyure enye kunye nerhamncwa. Aba banengqondo-nye, yaye baya kunikela amandla negunya labo kwirhamncwa. ISityhilelo 17:11–13.

The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.

Ibali lomnqophiso wobuxoki omelwe zizitena nodaka lukaNimrodi, kunye nenkqubo yakhe yobuxoki yebandla norhulumente, emelwe yinqaba nesixeko, limela ngokomfuziselo inkqubo yobuxoki yomfanekiselo werhamncwa emelwe kwi-omega yebali likaNimrodi. Imigca emithathu, enamanqaku amathathu aphakathi eevesi ezintathu, onke angqina ngomnqophiso wobomi nangomnqophiso wokufa. Ikhulu elinamashumi amane anesine amawaka ngabesibhozo bokwenyaniso abavela kwabasixhenxe, kwaye upopu bubuxoki nje obulingisayo. Udidi lukaNimrodi lunobunye bengqondo emtshatweni walo, obulubuxoki obulingisa ikhulu elinamashumi amane anesine amawaka, amanyene nengqondo kaKristu. Irhamncwa lobuxoki “laliyikho, alikho,” lulubuxoki obulingisa uKristu owayekho, okhoyo, nozayo. Kwivesi yesibhozo kubonakaliswa ngokupheleleyo ukugcwala kobuxoki obumelwe bubupopu.

> The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

> Irhamncwa owalubonayo wayekho, kwaye akasekho; yaye uya kunyuka ephuma enzonzobileni, aye entshabalalweni; bammangaliswe abo bahlala emhlabeni, amagama abo angabhalwanga encwadini yobomi kususela ekusekweni kwehlabathi, bakulibona irhamncwa ebelikho, lingasekho, kanti likho. IsiTyhilelo 17:8.

Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.

UYesu nguye lowo wayekho, akhoyo, osaza kuza; yaye ubupopu, owesibhozo ongowabasixhenxe, lirhamncwa “elalikhona, lingekho, kanti likho.” “Iyure enye” loo mtshato wenamba nerhamncwa uyimelayo yimbali esusela kumthetho weCawe, apho amakhulu alikhulu amawaka amelwe nguPetros noAbram enyukela ezulwini njengomqondiso, kanye ngelo xesha ubupopu bunyuka.

We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.

Besizama ukujonga incwadi kaYoweli ngokwembono yokuba uPetros, ePentekoste, wachaza isigidimi sakhe sePentekoste njengokuzaliseka kukaYoweli. Kwimigca emithathu yomnqophiso enezahluko ezilishumi elinesibini nganye, iivesi ezintathu ezisembindini zomgca ngamnye zithetha ngembali efanayo kanye, yaye uPetros ubonakaliswa kuloo mbali njengokunye noYesu eKesareya Filipi, eyiPanium, eyindawo apho ihlabathi ngoku limi kumda wokuyifumana amava. EPanium, uPetros ukwaseYerusalem ekuthululweni kwePentekoste. Imigca emithathu enezahluko ezilishumi elinesibini ihlangana ePanium nasePentekoste xa itywina likaThixo lishicilelwa kumtshakazi kaKristu, kwanaxa uphawu lwerhamncwa lushicilelwa kumtshakazi kaSathana. Incwadi kaYoweli ichaza ubizo lokuvuka emzekelisweni weentombi ezilishumi, xa ibandla lamaSeventh-day Adventist laseLawodike livuka liyiqonda inyaniso yokuba lilahlekile.

The book of Joel is set within the context of four generations.

Incwadi kaYoweli ibekwe ngaphakathi komxholo wezizukulwana ezine.

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

> Ilizwi likaYehova elafikayo kuYoweli unyana kaPethuweli.

> Hear this, ye old men, and give ear, all ye inhabitants of the land.

> Yivani oku, nina maxhego, nibeke indlebe, nonke nina bemi belizwe.

> Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.

> Ngaba oku kwakha kwakho ngemihla yenu, nokuba nangemihla yooyihlo? Balisele ngako abantwana benu, nabantwana benu babalisele ababo abantwana, nabantwana babo basibalisele esinye isizukulwana. Oko kusindiswe yinkumbi etshabalalisayo kudliwe yinkumbi; noko kusindiswe yinkumbi kudliwe yinkumbi eyonakalisayo; noko kusindiswe yinkumbi eyonakalisayo kudliwe ngumbungu. Yoweli 1:1–4.

The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”

“Amadoda amadala” ziinkokeli zebandla lamaSeventh-day Adventist laseLawodike ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, yaye ukutywinwa kufezekiswa ngexesha lokuthululwa koMoya oyiNgcwele. “Amadoda amadala” amelwa nguHezekile ngokuthi “amadoda amandulo.”

> Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.

> Wandula kum, Nyana womntu, ukubonile na oko benza ebumnyameni abadala bendlu kaSirayeli, elowo kumagumbi emifanekiso yakhe? kuba bathi, INkosi ayisiboni; INkosi ilishiyile ihlabathi. Hezekile 8:12.

Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.

Impefumlelo icacile ukuba ukutywinwa kukaHezekile isahluko sesithoba kukukutywinwa okufanayo nalokho kwesahluko sesixhenxe seSityhilelo. Kucacile kananjalo ukuba “amadoda amakhulu” ezinto ezine ezinyukayo zinezothe zesahluko sesibhozo amelwe linani elingu-25. “Amadoda amakhulu” angamashumi amabini anesihlanu, awayefanele ukuba ngabagcini bomhlambi kaThixo, ngawo amadoda aqubuda elangeni. Ngawo aqala ukugwetywa. Kwimeko yengcwele athe ayijika kuyo, amela amaqela amabini ababingeleli abalishumi elinesibini nombingeleli omkhulu. Ngexesha lomthetho weCawa, aqubuda elangeni aze amkele uphawu lwerhamncwa, ebophelela isivumelwano sawo nenamba, nerhamncwa, nomprofeti wobuxoki. La ma-25 ayengumfuziselo ongaphambili wama-250 kwivukelo likaKora, uDatan noAbhiram, abamela umanyano oluphindwe kathathu aza amadoda angama-250 anikela isiqhumiso azimanya nalo. Ezi nkokeli zintathu ziphambili zowexuko zafa xa umhlaba wavula umlomo wawo waza wabaginya.

> And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

> Waza uMoses wathi, Ngale nto niya kwazi ukuba uYehova undithumile ukuba ndenze yonke le misebenzi; kuba andiyenzanga ngokuthanda kwam. Ukuba aba bantu bafa ukufa okuqhelekileyo kwabantu bonke, nokuba behlelwa koko kwehlela abantu bonke; uYehova akandithumanga. Ke ukuba uYehova wenza into entsha, umhlaba uvule umlomo wawo, ubaginye kunye nako konke okwabo, behle bephila baye emhadini; niya kwandula ukuqonda ukuba aba bantu bamcaphukisile uYehova.

> And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

> Kwathi, ekugqibeni kwakhe ukuthetha onke la mazwi, umhlaba owawuphantsi kwabo waqhekeka kubini; nomhlaba wavula umlomo wawo, wabaginya, nezindlu zabo, nawo onke amadoda ayengakaKora, nazo zonke izinto zabo. Bona, nako konke okwakungokwabo, behla bephila baya emhadini, umhlaba wabagubungela; baza batshabalala phakathi kwebandla.

> And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.

> Onke amaSirayeli ayebangqongile asaba ngenxa yesikhalo sabo; kuba athi, Hleze umhlaba usiginye nathi. Kwaza kwaphuma umlilo uvela kuYehova, wabagqiba abo madoda angamakhulu amabini anamashumi amahlanu ababetshisa isiqhumiso. Numeri 16:28–35.

The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.

Imvukelo ka-1888 yafanekiselwa yimvukelo kaKora, uDahan, uAbhiram kunye namadoda angama-250 anikela ngesiqhumiso. La madoda angama-250 ayenze umanyano nomfelandawonye ophindwe kathathu ofika kumthetho weCawa xa iUnited States, irhamncwa lomhlaba, livula umlomo walo lize lithethe njengenamba. Ngelo xesha imvula yasemva ithululwa ngaphandle komlinganiselo, kanye njengoko amadoda angama-250 anikela ngesiqhumiso atshatyalaliswa ngumlilo owehla ezulwini. La madoda angama-250 amele inkqubo yonqulo yobuxoki etshatyalaliswayo ngexesha lokuthululwa kwemvula yasemva kumthetho weCawa. Umhlaba ukuvuleka uginye uKora namaqabane akhe, yinyikima yomhlaba yeSityhilelo seshumi elinanye, echaza iUnited States ivula umlomo wayo ize ithethe njengenamba. Xa umlilo wehla uphuma ezulwini phezu kwabangama-250, wafanekisela umlilo kaEliya eNtabeni yeKarmele, xa abo baprofeti bobuxoki babulawa. Umlilo kaEliya eNtabeni yeKarmele uyahambelana nomthetho weCawa, ngoko ke umlilo phezu kwamadoda angama-250 ngumlilo womthetho weCawa wemvula yasemva.

The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”

Isiqendu esikuNumeri esithetha ngemvukelo kaKora sihambelana ngokwesiprofeto nemvukelo echasene nesigidimi seLizwe leDinga, njengoko sanikelwayo nguYoshuwa noKalebhi. Loo mvukelo imele “imini yokucaphukisa” yaseBhayibhileni. Isiqendu semvukelo kaKora sithi, “niya kwazi ukuba la madoda amcaphukisile uYehova.”

It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.

Ngabahlakaniphileyo abaqondayo, yaye abahlakaniphileyo bafanele baqonde ukuba imbali yemvukelo kaKora imele ukubekwa phezu kwemvukelo echasene nesigidimi sikaYoshuwa ngoMhlaba weSithembiso. Loo mvukelo yenzeke eKadeshe, yaye zombini iKadeshe nemvukelo kaKora ziyimvukelo yoBungqina bama-Adventist beSabatha yesiXhenxe ngexesha lomthetho weCawa. UKora namadoda angama-250 awanikela isiqhumiso babemela kwangaphambili amadoda angama-25 aqubuda elangeni kuHezekile 8. Amadoda amakhulu akuHezekile 8 amele eyesine kwezinengiso ezine ezandayo, ezenziwa eYerusalem, uphawu lwebandla likaThixo.

The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.

Isikizi sokuqala ngumfanekiso womona, esesibini ngamakamelo afihlakeleyo, esesithathu kukulilela uTamuzi, kwaze emva koko amadoda angama-25 aqubuda elangeni. Emva koko isahluko sesithoba sichaza abo bancwina bakhale ngenxa yezikizi, ezimelwe kwisahluko sesibhozo. Abo bancwinayo bakhalayo batywinwa yingelosi enyukayo ivela empumalanga. Ingelosi ngumthunywa, kwaye imele umyalezo.

The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.

Umyalezo wokutywina ovela empuma, ngumyalezo womoya wasempuma, ongumyalezo wobuSilamsi. Xa ikhulu elinamashumi amane anesine amawaka etywiniwe, iingelosi ezitshabalalisayo ziqalisa umsebenzi wazo, kanye kuloo ndawo apho umgca wangaphandle wesiprofeto ufundisa khona ukuba “uwexuko lwesizwe lulandelwa yintshabalalo yesizwe.” Phambi kokuba umgwebo uzalisekiswe phezu kwabo bamelwe nguKora, abavukeli bakhutshelwa ngaphandle kweYerusalem. Abangendawo bayasuswa eYerusalem, kuba asingabo amalungisa abaleka eYerusalem.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

> Wandiphakamisa ngaphezulu uMoya, wandisa esangweni lasempumalanga lendlu kaYehova, elijonge empumalanga; yaye nanko emnyango wesango amadoda angamashumi amabini anesihlanu; phakathi kwawo ndabona uJahazaniya unyana ka-Azure, noPelatiya unyana kaBhenaya, iinkosana zabantu.

> Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

> Wandula ke kum, Nyana womntu, aba ngamadoda aceba ububi, anike icebo elingendawo kulo mzi; athi, Akusondelanga; masakhe izindlu; lo mzi yimbiza, thina siyinyama.

> Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;

> Ngako oko profeta nxamnye nabo, profeta, nyana womntu. Waza uMoya weNkosi wehlela phezu kwam, wathi kum, Thetha; Itsho iNkosi ukuthi;

> Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

> Nithe ke nwatsho, ndlu kaSirayeli; kuba ndiyazazi izinto ezingena ezingqondweni zenu, zonke ngazinye. Nandisile ababuleweyo benu kulo mzi, nazalisa izitrato zawo ngabafileyo. Ngoko ke itsho iNkosi uYehova ukuthi; Ababuleweyo benu enibabeke phakathi kwawo, bona bayinyama, nalo mzi uyimbiza; ke mna ndiya kunikhupha niphume embindini wawo. Niyoyike ikrele; mna ndiya kuzisa ikrele phezu kwenu, itsho iNkosi uYehova. Ndiya kunikhupha niphume embindini wawo, ndininikele ezandleni zabasemzini, ndenze izigwebo phakathi kwenu. Niya kuwa likrele; ndiya kunigweba emdeni wakwaSirayeli; nazi ke ukuba ndinguYehova. Lo mzi awusayi kuba yimbiza yenu, nani aniyi kuba yinyama phakathi kwawo; koko ndiya kunigweba emdeni wakwaSirayeli; nazi ke ukuba ndinguYehova; kuba anihambanga ngemimiselo yam, anenzanga ngamasiko am okugweba, ke nenze ngokwemikhuba yeentlanga eziningqongileyo.

> And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.

> Kwathi ke, ekubeni ndiprofeta, uPelatiya unyana kaBhenaya wafa. Ndawa ke ngobuso bam phantsi, ndakhala ngezwi elikhulu, ndathi, Awu, Nkosi Yehova! Uya kuyitshabalalisa ngokupheleleyo na intsalela kaSirayeli? Hezekile 11:1–13.

Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.

IYerusalem iyahlanjululwa ngexesha lomthetho weCawa, xa ingqolowa yahlulwa nokhula. Amadoda amelwe ngama-25, okanye ngama-250 kaKora, akhutshelwa ngaphandle, aye “emdeni” weYerusalem ukuze afe. U-25 linani lababingeleli ababekhonza iveki yonke, yaye xa limelwe ngenani eliphindwe kalishumi, elingu-250, limela ibandla lehlabathi liphela, kuba ishumi luphawu lwehlabathi liphela. Ibandla elisasilwayo lichazwa njengelibandla elenziwe yingqolowa nokhula, kanti ibandla eloyisileyo limela ibandla eliyingqolowa kuphela.

> “Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’

> “Ngaba uThixo akanalo ibandla eliphilayo? Unalo ibandla, kodwa lilo ibandla elisamfazweni, asingelilo ibandla eloyisileyo. Siyazisola kuba kukho amalungu aneziphene, kuba kukho ukhula phakathi kwengqolowa. UYesu wathi: ‘Ubukumkani bamazulu bufaniswa nomntu owahlwayela imbewu entle entsimini yakhe; kodwa kwathi abantu besalele, kwafika utshaba lwakhe lwahlwayela ukhula phakathi kwengqolowa, lwahamba.... Zaza izicaka zomninimzi zeza zathi kuye, Nkosi, akuhlwayelanga mbewu intle na entsimini yakho? Luvela phi na ke ngoko ukhula? Wathi kuzo, Oku kwenziwe lutshaba. Izicaka zathi kuye, Uthanda na ke ngoko ukuba sihambe siye kuluqokelela? Kodwa wathi, Hayi; hleze nithi, nisaluqokelela ukhula, nincothule nengqolowa kunye nalo. Ziyekeni zikhule kunye kude kube sesivunweni; kuthi ke ngexesha lokuvuna ndiya kuthi kubavuni, Qokelelani ndawonye kuqala ukhula, nilubophe lube zizithungu ukuze lutshiswe; kodwa yona ingqolowa yiqokeleleni esiseleni sam.’”

> “In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.

> “Kwimzekeliso wengqolowa nokhula, sibona isizathu sokuba ukhula lungafanele lunyothulwe; kungenjalo ingqolowa inokusityulwa kunye nokhula. Uluvo nesigwebo somntu zingenza iimpazamo ezinzulu. Kodwa kunokuba kwenziwe impazamo, kuze kunyothulwe nesiqu esinye sengqolowa, iNkosi ithi, ‘Ziyekeni zikhule zombini kunye kude kube kuvuno;’ emva koko iingelosi ziya kuluqokelela ukhula, olumiselwe intshabalalo. Nangona emabandleni ethu, azibanga ukuba akholelwa enyanisweni ephambili, kukho abo baphosakeleyo nabanxaxhileyo, njengokhula phakathi kwengqolowa, uThixo unyamezela yaye unomonde. Uyaluleka aze alumkise abaphambukayo, kodwa akabatshabalalisi abo bathabatha ixesha elide ukufunda isifundo afuna ukubafundisa sona; akalunyothuli ukhula phakathi kwengqolowa. Ukhula nengqolowa zimele ukukhula kunye kude kube luvuno; xa ingqolowa ifika ekukhuleni nasekuphuhlisweni kwayo okupheleleyo, yaye ngenxa yesimilo sayo xa sele ivuthiwe, iya kwahlulwa ngokupheleleyo kukhula.”

> “The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.

> “Ibandla likaKristu emhlabeni liya kuba nesiphako, kodwa uThixo akalitshabalalisi ibandla laKhe ngenxa yokungafezeki kwalo. Bekukho, yaye kuya kubakho, abo bazaliswe yinzondelelo engeyiyo ngokolwazi, abangathanda ukuhlambulula ibandla, baze bancothule ukhula phakathi kwengqolowa. Kodwa uKristu unike ukukhanya okukhethekileyo ngendlela yokusingatha abo baphambukayo, kwanabo bangaguqukanga ebandleni. Akufanele kubekho senzo singxamileyo, sinenzondelelo egqithileyo, nesiphuthumayo esithathwa ngamalungu ebandla ekunqumleni abo abanokucinga ukuba baneziphene ngesimilo. Ukhula luya kubonakala phakathi kwengqolowa; kodwa kuya kwenza umonakalo omkhulu ngakumbi ukuluncothula ukhula, ngaphandle kokuba kwenziwe ngendlela emiselwe nguThixo, kunokulushiya lunjalo. Xa iNkosi izisa ebandleni abo baguqukileyo ngenene, uSathana kwangaxeshanye uzisa abantu abangaguqukanga kubudlelane balo. Xa uKristu ehlwayela imbewu elungileyo, uSathana uhlwayela ukhula. Kukho iimpembelelo ezimbini ezichaseneyo ezisebenza rhoqo phezu kwamalungu ebandla. Enye impembelelo isebenzela ukuhlanjululwa kwebandla, yaye enye isebenzela ukonakaliswa kwabantu bakaThixo.” Testimonies to Ministers, 45, 46.

The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.

Abakhohlakeleyo bakhutshelwa ngaphandle kweYerusalem ukuze batshatyalaliswe. Basuswa ngexesha lokuvuna, elikwalixesha apho ingqolowa ivuthwe khona, kuba kulapho ingqolowa iqokelelwa kunye njengomnikelo wokujikajika weziqhamo zokuqala wezonka ezibini zokujikajika zePentekoste. Ukuvunwa kwesiqhamo sokuqala sengqolowa sisihloko esithile sesiprofeto seBhayibhile. Ukwahlulwa kwengqolowa nokhula kuthetha kanye esi sihloko, yaye imizekeliso emininzi kaKristu ichaza kanye olu phawu lwendlela lwesiprofeto olubaluleke kakhulu.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Kwakhona, le mizekeliso ifundisa ukuba akusayi kubakho xesha lovavanyo emva komgwebo. Xa umsebenzi weendaba ezilungileyo ugqityiwe, kulandela ngoko nangoko ukwahlulwa phakathi kwabalungileyo nabangendawo, yaye isiphelo sodidi ngalunye simiselwa ngonaphakade.” Christ’s Object Lessons, 123.

The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.

Umnikelo wengqolowa ngabo abalikhulu elinamashumi amane anesine amawaka, yaye ingelosi yesithathu yahlula ingqolowa kumdiza.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> “Ndaza ndabona ingelosi yesithathu. Ingelosi eyayihamba nam yathi, ‘Liyoyikeka ilizwi layo, liyasabeka uthumo lwayo. Yiyo ingelosi emiselwe ukwahlula ingqolowa nokhula, ize itywine okanye ibophe ingqolowa ukuze ibekelwe uvimba wasezulwini.’ Ezi zinto zimele ukubamba yonke ingqondo, yonke ingqalelo. Ndaphinda ndaboniswa imfuneko yokuba abo bakholwayo ukuba sifumana umyalezo wokugqibela wenceba, bahlukane nabo abamkela okanye abasela impazamo entsha mihla le. Ndabona ukuba makungabikho nokuba ngabancinane nokuba ngabakhulu abaya kwiindibano zabo basempazameni nasebumnyameni. Ingelosi yathi, ‘Mayeke ingqondo ukuhlala kwizinto ezingenanzuzo.’” Manuscript Releases, volume 5, 425.

The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.

Ingelosi yesithathu itywina ingqolowa yaye ikwahlula ingqolowa kumdiza. Ingelosi yesithathu imele umthetho weCawa, apho amadoda angama-25, amele ubunkokeli bebandla lamaSeventh-day Adventist laseLawodike, akhutshelwa ngaphandle kweYerusalem aze agwetywe. Ngelo xesha ibandla elisakhokela imfazwe liguqulwa libe libandla eloyisileyo.

> “The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.

> “Umsebenzi usondele ekupheleni. Amalungu ebandla elisengumlo athe azingqina ethembekile aya kuba libandla eloyisileyo. Xa ndiphonononga imbali yethu edlulileyo, ndihambe kuwo onke amanyathelo okuqhubela phambili ade asizise kwesi simo sikuso ngoku, ndinokuthi, Makabongwe uThixo! Xa ndibona oko uThixo akwenzileyo, ndizaliswa kukumangaliswa nokuthembela kuKristu njengoMkhokeli. Asinanto esimele siyoyike ngekamva, ngaphandle kokuba silibale indlela iNkosi esikhokele ngayo, nemfundiso yayo kwimbali yethu edlulileyo.” General Conference Bulletin, January 29, 1893.

The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.

Umxholo wesiprofeto wokwahlulwa kokhula engqoloweni ngowona mxholo mkhulu wesiprofeto seBhayibhile. UKristu ehlambulula itempile ngumzekeliso walo msebenzi; incopho yawo yenzeka ngexesha lomthetho weCawa, kuba sibona abo babemelwe kukugwetywa besiwa emdeni weYerusalem ukuba bafe.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. 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’ (Revelation 14:8). 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’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Xa uYesu waqalisa ulungiselelo lwaKhe lwasesidlangalaleni, wayicoca iTempile ekuhlambalazweni kwayo okunyelisayo. Phakathi kwezenzo zokugqibela zolungiselelo lwaKhe kwakukho ukucocwa kwesibini kweTempile. Ngokunjalo ke, emsebenzini wokugqibela wokulumkisa ihlabathi, kwenziwa izibizo ezibini ezahlukileyo eziya emabandleni. Isigidimi sengwelezana yesibini sithi, ‘Iwile, iwile iBhabheli, eso sixeko sikhulu, ngokuba sazisela zonke iintlanga ukuba zisele iwayini yengqumbo yobuhenyu baso’ (ISityhilelo 14:8). Kwaye ekudandulukeni okukhulu kwesigidimi sengwelezana yesithathu kuviwa ilizwi liphuma ezulwini lisithi, ‘Phumani kuyo, bantu bam, ukuze ningabi ngamadlelane ezonweni zayo, nize ningamkeli nezibetho zayo. Kuba izono zayo zifike zaya kutsho ezulwini, yaza uThixo wabukhumbula ubugwenxa bayo’ (ISityhilelo 18:4, 5).” Selected Messages, incwadi 2, 118.

The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.

Ibandla lengqolowa nokhula likho kude kube yingxaki yomthetho weCawa xa ukhula lususwa, kungekhona ngamandla omntu, kodwa yingelosi yesithathu—emele umthetho weCawa, kodwa kwanomyalezo wemvula yamva othi ngoko ukhule ube sisikhalo esikhulu. Ukhula luyinxalenye yobungqina besiprofeto, njengoko kunjalo nengqolowa. Ulwalathiso lukaThixo lufikelela kumthetho weCawa, yaye ingelosi yesithathu ihlambulula itempile okwesibini. Wayihlambulula ngomhla wama-22 Oktobha 1844, yaye ukuhlanjululwa kwetempile okwesibini ngumthetho weCawa.

The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”

Imiba yangaphandle yembali ekhokelela kumthetho weCawa ngeCawa iyinxalenye enkulu yobungqina bebandla eloyisileyo, njengokuba kunjalo nangokhula, ingqolowa, nokubotshwa kwezi ndidi zimbini. Imiyalezo yokugqibela yeSityhilelo yimiyalezo yeengelosi ezintathu, yaye yahlula yaza yabopha ezi ndidi zimbini, kodwa kubalulekile ukubona ukuba uDade White uchaza ukuba loo “miyalezo yokugqibela,” “ivuthisa isivuno.” Umyalezo wokugqibela ovuthisa isivuno yimvula yamva, yaye ngumlilo obopha amadoda angama-250 “njengeenyanda zomlilo yenzelwe imililo yentshabalalo.”

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “KuYohane kwatyhilwa imiboniso enomdla onzulu neshukumisayo kumava ebandla. Wabona imeko, iingozi, iimbambano, nokuhlangulwa kokugqibela kwabantu bakaThixo. Ubhala izigidimi zokugqibela eziza kuvuthisa isivuno somhlaba, nokuba sibe zizithungu zendlu yokugcina yasezulwini okanye sibe zizinyanda zomlilo wentshabalalo. Kwatyhilwa kuye imixholo enobunzima obukhulu, ngokukodwa ngenxa yebandla lokugqibela, ukuze abo babeya kubuya besuke empazameni baye enyanisweni bafundiswe ngeengozi neembambano eziphambi kwabo. Akukho mntu unesidingo sokuba abe sebumnyameni ngokubhekisele koko kuza kwehlela umhlaba.” The Great Controversy, 341.

His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.

Ukuhlanjululwa kwakhe kwetempile kukwabonakaliswa ngumsebenzi womntu oneBhrashi yoThuli awaziswa nguYohane umBhaptizi njengalowo wayelandela ubulungiseleli bakhe. Nguye lowo otshayela aphume umgquba ephupheni likaMiller.

> “The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.

> “INkosi sele iza kutyhila umahluko phakathi kwamalungisa nabangendawo; kuba ‘isifolokhwe sayo sokwela sisesandleni sayo, yaye iya kuwucoca ngokupheleleyo umgangatho wayo wokwela, ihlanganise ingqolowa yayo esibayeni sayo; kodwa wona umququ iya kuwutshisa ngomlilo ongacimekiyo.’” Review and Herald, November 8, 1892.

Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:

UIsaya ubhekiswa kuye nguDade White, xa wayechaza ukuba ngowe-1849 iNkosi yayisolule isandla saYo okwesibini ukuba iqokelele intsalela yabantu baYo, yaye uIsaya noDade White bachaza ukuqokelelwa kokugqibela kwamawaka alikhulu anamashumi amane anesine. Inkqubo yokuqokelela iquka ukusasazwa nokuqokelelwa, okumelwe kukudana kokuqala, okukhokelela ekuqokeleleni ekupheleni kwexesha lokulibala. Nganye kwezi zinto zokutywinwa kwamawaka alikhulu anamashumi amane anesine sisihloko esithile sesiprofeto seBhayibhile. Imbali yangaphandle iNkosi eyisebenzisayo njengesixhobo saYo ukuzisa isono esiphelweni kwayo imelwe kuDaniyeli 11:11; yaye ukuqokelelwa kokugqibela kufumaneka kuIsaya 11:11; yaye ukuphela kwexesha lokulibala kufumaneka kwiSityhilelo 11:11, yaye ukwahlulwa kwengqolowa nokhula emthethweni weCawa kufumaneka kuHezekile 11:11:

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Esi sixeko asiyi kuba yimbiza yenu, nani anisayi kuba yinyama phakathi kwaso; kodwa ndiya kunigweba emdeni wakwaSirayeli. Hezekile 11:11.

In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.

KuYoweli, “iwayini entsha” inqunyulwe kubadala bamandulo ababefanele ukuba ngabagcini bendawo engcwele. Isigidimi seSikhalo Saphakathi Kwezinzulwini zobusuku sisiso iwayini entsha kaYoweli, yaye umlilo owehlayo ngexesha lomthetho weCawa ufanekiswe ngomlilo wePentekoste. Loo mlilo umele isigidimi, esisiso iwayini entsha, kodwa ukwasesiso nesigidimi esitshabalalisa amadoda angama-250 awanikela isiqhumiso. Ibandla lama-Adventist eSeventh-day iLawodike lifikelela esiphelweni ngexesha lomthetho weCawa, kuba kulapho umlilo ugalelwa khona ngaphandle komlinganiselo yaye utshabalalisa amadoda angama-250 awanikela isiqhumiso; ngoko ke utshabalalisa inkqubo yawo yonqulo.

If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”

Ukuba ibandla lamaSeventh-day Adventist belithembekile ngexesha lomthetho weCawa, amandla nobugorha borhulumente waseUnited States aya kulivala. Ukuba alithembekanga, liya kuthi nje litshintshe igama lalo libe yiFirst-day Adventist church, okanye elinye igama eliphantse lifane nalo. Nokuba lilungile okanye alilunganga, ibandla lamaSeventh-day Adventist alidluli ngaphaya komthetho weCawa. Ubungqina besiprofeto buyachaza ukuba ubu-Adventist buwulahlile umyalezo weendlela zakudala nge-9/11, yaye ezo ndlela zakudala zikhokelela kumnyango ovaliweyo ngexesha lomthetho weCawa. Amadoda angama-25 amelwa kwisahluko sikaHezekile ngu“Jaazaniya unyana ka-Azure, noPelatiya unyana kaBhenaya, iinkosana zabantu.”

Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.

Amagama abo avakalisa iimpawu zabantu bakaThixo, kodwa oko kukuvuma nje kuphela. UYaazaniya uthetha ukuthi uThixo uyakuva, yaye ungunyana ka-Azure, okuthetha ukunceda nokukhusela. USista White uthi amadoda angama-25 ayefanele ukuba ngabagcini, njengoko kufanekiswa ngu-“Azur.” Unyana wakhe uvuma ukuba “uyamva” uThixo, kodwa ungowelo didi oluthi, lubona nje, lungaboni, luthi, lusiva nje, lungavi. UPelatiya uthetha ukuthi ukhululwe nguThixo, yaye uyise “uBhenaya,” uthetha ukuthi uThixo wakhe. Xa uHezekile wagqiba umyalezo wakhe wesilumkiso, uPelatiya wafa.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.

> Esi sixeko asiyi kuba yimbiza yenu, nani anisayi kuba yinyama phakathi kwaso; kodwa ndiya kunigweba emdeni wakwaSirayeli; yaye niya kwazi ukuba ndinguYehova; kuba anihambanga ngemimiselo yam, anenzanga izigwebo zam, kodwa nenze ngokwamasiko eentlanga eziningqongileyo. Kwathi, xa ndandiprofeta, uPelatiya unyana kaBhenaya wafa. Ndaza ndawa ngobuso bam phantsi, ndakhala ngezwi elikhulu, ndathi, Awu, Nkosi Yehova! uya kuyenza na intsalela yakwaSirayeli iphele tu? Hezekile 11:11–13.

Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.

UPelatiya wafa ngesikhalo esikhulu sikaHezekile. Ingqolowa yafa esitratweni ngomhla we-18 kaJulayi, 2020, ekuzalisekiseni kweSityhilelo ishumi elinanye. Ingqolowa nguMoses noEliya, umbhali wokuqala weLizwi likaThixo, yaye isithembiso sikaEliya oza kuza sisisiqendu sokugqibela kwiTestamente eNdala. UAlfa no-Omega babulawelwa esitratweni saseSodom naseYiputa, kodwa bavuswa ngowama-2024, njengoko kumelwe kwiSityhilelo 11:11. Ngoxa babefile, iSodom neYiputa zavuya. UHezekile ubeka ukufa kukaPelatiya kwixesha lentsalela xa esithi, “Awu, Nkosi Yehova! uya kuyitshabalalisa ngokupheleleyo na intsalela kaSirayeli?” ISodom libandla lamaSabatha oSuku lwesiXhenxe ngexesha lentsalela, ngokukaIsaya.

> Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

> Yivani, mazulu, ubeke indlebe, wena mhlaba; kuba uYehova uthethile wathi, Ndondle ndakhulisa abantwana, kodwa bona bandivukelile. Inkomo iyamazi umniniyo, nedonki iyasazi isikhongozelo sokudla senkosi yayo; ke uSirayeli akazi, abantu bam abaqondi.

> Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

> Ye sizwe esinesono, bantu abasindwa bubugwenxa, nzala yabenzi bobubi, bantwana abonakalisayo; bayishiyile iNkosi, bayiqumbisile oyiNgcwele kaSirayeli, babuye umva. Nisabethwa ntoni na? niya kuqhuba nivukela ngakumbi nangakumbi; intloko yonke iyagula, nentliziyo yonke ityhafile. Kususela ezintendeni zonyawo kude kuse entlokweni akukho kuphila kuyo; kukho amanxeba, nemivumbo, nezilonda ezibolileyo; azikhanyelwanga, akubotshwanga, akuthanjiswanga ngeoli. Ilizwe lenu liphanzile, izixeko zenu zitshiswe ngomlilo; umhlaba wenu, abasemzini bayawudla phambi kwenu, yaye uphanzile, ngokungathi ubhangiswe ngabasemzini. Intombi yaseZiyon ishiywe njengendlu encinane esidiliyeni somdiliya, njengomkhukhu emyezweni weekomkomere, njengomzi ongqingiweyo.

> Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.

> Ukuba iNkosi yemikhosi ibingasishiyelanga intsalela encinane kunene, ngebesifana neSodom, sibe sifaniswa neGomora. Yivani ilizwi leNkosi, nina balawuli baseSodom; bekeni indlebe emyalelweni kaThixo wethu, nina bantu baseGomora. Isaya 1:2–10.

Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.

UMoses noEliya babulawa eSodom naseYiputa ngexesha lentsalela. IYiputa luphawu lolawulo lwesizwe olonakeleyo, yaye iSodom luphawu lolawulo lwecawe olonakeleyo. UPelatiya unyana kaBhenaya uyafa ngexesha lomthetho weCawa, nto leyo uIsaya ayingqamanisa nomhla wokuxhokonxa oseBhayibhileni, ongowokuba ngu-1863, okanye umthetho weCawa. UPelatiya unyana kaBhenaya umele inkohliso yabo ngokwenene abalivayo iLizwi likaThixo. Ngexesha lentsalela abo bamelwe nguMoses noEliya bayabulawa baze ke bavuswe kwakhona. Olo vuko lwaqala ngezwi entlango ngoJulayi ka-2023. Ukususela ku-2024 ukwahlulwa kokugqibela kwengqolowa nokhula kuye kwaqhubeka.

At the Sunday law the Seventh-day Adventist church will know that they are lost.

Ngexesha lomthetho weCawa yangeCawa ibandla lamaSabatha losuku lwesixhenxe liya kwazi ukuba lilahlekile.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.

> Lo mzi awusayi kuba yimbiza yenu, nani anisayi kuba yinyama phakathi kwawo; kodwa ndiya kunigweba emdeni wakwaSirayeli: nani niya kwazi ukuba ndinguYehova; ngokuba anihambanga ngemimiselo yam, ningazenzanga izigwebo zam, koko nenze ngokwamasiko eentlanga ezingqongileyo kuni. Kwathi ke, ndakuba ndiprofeta, uPelatiya unyana kaBhenaya wafa. Hezekile 11:11–13.

The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.

Ukufa kukaPelatiya, ogama lakhe lithetha ukuthi usindiswe nguThixo, kuthetha ngokomxholo ukuthi unikelwe ekufeni, kanye ngelo xesha linye apho abasebenzi beyure yeshumi elinanye bakhululwa esandleni sokumkani wasentla kwindinyana yamashumi amane ananye kaDaniyeli ishumi elinanye. UPelatiya unikelwa esandleni sokumkani wasentla ngexesha lomthetho weCawa. UPelatiya, unyana kaBhenaya, okuthetha ukuthi “oko uThixo akhe wakha.” Kanye kwelo xesha kanye apho uThixo ephinde wakha itempile, ukuze ayiphakamise njengebandla eloyisayo ngexesha lomthetho weCawa, abo bamelwe nguPelatiya banikelwa ekufeni, kuba kunokuba bathabathe inxaxheba emsebenzini wokwakha iindawo ezindala ezazibhidlikile, babesakhela bona ingcwaba likaTobhiya. UPelatiya umele uIsaya ukusuka entloko kuse ezinzwaneni, umzimba ogcwele isono ngokupheleleyo. Loo mzimba libandla lamaSeventh-day Adventist laseLawodike ekupheleni kwezizukulwana ezine zemvukelo eqhubekekayo, uIsaya ayiveza njengemvukelo enyukayo xa esithi, “niya kuvukela ngakumbi nangakumbi.” Kwinkqubo yokugqibela yokuvavanywa eyaqala ngo-2024, ingqolowa ifile iintsuku ezintathu nesiqingatha, ize ivuswe kwakhona, ngelo xesha baya kwazi ukuba iNkosi inguThixo.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Ngako oko profeta, uthi kubo, Itsho iNkosi uYehova ukuthi; Yabonani, bantu bam, ndiya kunivula amangcwaba enu, ndininyuse niphume emangcwabeni enu, ndiningenise ezweni lakwaSirayeli. Noyazi ukuba ndinguYehova, ekubeni ndiwavulile amangcwaba enu, bantu bam, ndaninyusa naphuma emangcwabeni enu; ndiya kunifaka uMoya wam, niphile, ndinimise kwelenu ilizwe; noyazi ukuba mna Yehova ndikuthethile oko, ndakwenza; utsho uYehova. Hezekile 37:12–14.

The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.

Ububingeleli bomgunyathi obumelwa ngaba-25 emthethweni weCawa, buya kwandula ukwazi ukuba iNkosi nguThixo. Ingqolowa iyazi ukuba iNkosi nguThixo ngo-2024, aze amarhewu avukele kolo lwazi emthethweni weCawa, xa sele kusemva kwexesha. Elo xesha liqala ngengcwaba novuko lize liphele ngengcwaba kodwa kungabikho luvuko. Ingqolowa ekuqaleni iyamazi uThixo, xa ezalisekisa uvuko lweSityhilelo seshumi elinanye, aze amarhewu azi ngexesha lenyikima yomthetho weCawa kwakweso sahluko sinye. Phakathi kwezo mpawu zimbini zendlela inkqubo yokuvavanywa yemvula yasemva izisa omabini amaqela ekuvuthweni ukuze kulungiselelwe isivuno.

Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.

Umyalezo kaYoweli yingoma yesidiliya, kodwa umba wokuqala awuphakamisayo ngowokuba amadoda angakwazi na ukuqonda imihla yokugqibela, ngemihla yangaphambili. “Amadoda amakhulu” akuYoweli ayengenako oko, kuba xa kufika isilumkiso sokuvuka ezinzulwini zobusuku, ayanqunyulwa—akhutshwe emlonyeni weNkosi, kanye apho irhamncwa lomhlaba livula umlomo walo ukuba lithethe, nto leyo ekwayindawo apho yathetha khona iesile likaBhileham, nalapho wathetha khona uyise kaYohane umBhaptizi.

The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.

Umgwebo ogwetyelwe “amadoda amakhulu amandulo” usekwe kumbuzo wokuba, ngaba oku kwakha kwenzeka ngemihla yooyihlo? Esi sicatshulwa siqala ngokuthi, “kuveni oku.” Emva koko sibeka amangqina amabini, elinye linezizukulwana ezine zamadoda, elinye lineentlobo ezine zezinambuzane. Emva koko avuswa ngoDanduluko Lwasezinzulwini Zobusuku, ukuze afumanise kuphela ukuba adluliwe njengabantu bakaThixo abanyuliweyo bomnqophiso. Abadlulwanga ngenxa yokuba babengenayo iwayini, badluliwe ngenxa yokuba benewayini engalunganga. Kumzekeliso weentombi ezilishumi, iwayini entsha kaYoweli yioli.

Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.

Usindiso lwabo lubekwe ngokwemigqaliselo yokuba bayayamkela na “iwayini entsha” yomyalezo wemvula yasemva. “Amadoda amadala nawamandulo” nawo aboniswa nguIsaya njenge “zinxila zakwaEfrayim,” yaye uEfrayim akamelwanga phakathi kwabo batywiniweyo kwiSityhilelo sesixhenxe. Uthatyathwa indawo ngumzalwana wakhe uManase. Kunzima ukufumana ukumkani okhohlakele ngakumbi kunoManase, kodwa yena uthabathela indawo yezo zinxila zakwaEfrayim.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “Abo bangazivayo iintlungu ngenxa yokwehla kwabo ngokwasemoyeni, bengalileli nezono zabanye, baya kushiywa bengenatywina likaThixo. INkosi iyabayalela abathunywa bayo, amadoda anezixhobo zokubulala ezandleni zawo, isithi: ‘Hambani emva kwakhe phakathi komzi, nibethe; iliso lenu malingasindisi, ningabi nanceba; bulalani kuphele tu abadala nabaselula, iintombi, nabantwana abancinane, nabafazi; kodwa musani ukusondela nakubani na onophawu; niqale engcweleni yam. Bandula ke baqala ngamadoda amadala awayephambi kwendlu.’

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

> “Apha siyabona ukuba ibandla—ingcwele yeNkosi—laba lelokuqala ukuva ukubethwa yingqumbo kaThixo. Amadoda amakhulu, abo uThixo wayebanike ukukhanya okukhulu nabemi njengabagcini bezilangazelelo zokomoya zabantu, ayeyiphulaphule intembeko yawo. Ayethabathe isikhundla sokuba asifanele silindele imimangaliso nokubonakaliswa okuphawulekayo kwamandla kaThixo njengakwimihla yangaphambili. Amaxesha atshintshile. La mazwi aqinisa ukungakholwa kwawo, aze athi: INkosi ayiyi kwenza okulungileyo, ingayi kwenza nokubi. Inenceba kakhulu ukuba ingandwendwela abantu bayo ngomgwebo. Ngaloo ndlela ‘Uxolo nokhuseleko’ sisikhalo samadoda angasayi kuphinda aphakamise ilizwi lawo njengexilongo ukubonisa abantu bakaThixo ukreqo lwabo nendlu kaYakobi izono zayo. Ezi zinja ezizizimumu ezingafunanga ukukhonkotha zizo eziveza impindezelo enobulungisa kaThixo okhubekileyo. Amadoda, iintombi, nabantwana abancinane batshabalala bonke kunye.”

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> “Amasikizi awayebubulela ngawo, bekhala ngawo, abo bathembekileyo, ayengawo kuphela awayenokubonwa ngamehlo anemida; kodwa ezona zono zimbi kakhulu, ezo zazivusa ikhwele loThixo ococekileyo nongcwele, zazingatyhilwanga. UMphengululi omkhulu weentliziyo uyasazi sonke isono esenziwa emfihlakalweni ngabasebenzi bobugwenxa. Aba bantu baya kuthi bazive bekhuselekile ekukhohliseni kwabo, yaye ngenxa yokunyamezela kwaKhe ixesha elide bathi iNkosi ayiboni, baze benze ngokungathi ulahlile umhlaba. Kodwa Yena uya kulubhenca uhanahaniso lwabo, aze avule phambi kwabanye ezo zono ababekukhathalele kakhulu ukuzifihla.”

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> “Akukho ukuphakama kwesikhundla, nesidima, okanye ubulumko behlabathi; akukho ndawo kwiofisi engcwele, eya kugcina abantu ekubeni bancame umgaqo xa beshiywe ezintliziyweni zabo ezikhohlisayo. Abo bekhe baqondwa njengabafaneleyo nabangamalungisa babonakala bengabakhokeli abaphambili ekreqweni lokuwexuka, kwanemizekelo yokungakhathali nokusetyenziswa gwenxa kweenceba zikaThixo. Ikhondo labo elingendawo akasayi kulinyamezela kwakhona, yaye ngomsindo waKhe ubaphatha ngaphandle kwenceba.”

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> “Kungokuthandabuza apho iNkosi irhoxisa ubukho baYo kwabo bathe basikelelwa kukukhanya okukhulu nabaye beve amandla elizwi ekukhonzeni kwabanye. Babekade bengabakhonzi baYo abathembekileyo, benikwe inceba yobukho baYo nokhokelo lwaYo; kodwa bemka kuYo baza bakhokelela abanye ekulahlekeni, yaye ngenxa yoko baziswe phantsi kokungakholiswa nguThixo.” Testimonies, volume 5, 211, 212.

Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”

UYoweli uthetha kubunkokeli bebandla lama-Seventh-day Adventist laseLawodike xa echaza “amadoda amakhulu,” kodwa uYoweli ukwathetha nakwabangafundanga, njengoko uIsaya ebabiza abo babekwe ngokuchaseneyo nabafundileyo. UYoweli uthetha kumadoda amandulo aqubuda elangeni kuHezekile isahluko sesibhozo, nalawo angawokuqala ukugwetywa kwisahluko sesithoba. Ukwabhekisa nakumalungu aqhelekileyo ebandla lama-Seventh-day Adventist laseLawodike xa esithi, “Yivani oku, nina madoda amakhulu, nibeke indlebe, nonke nina bemi belizwe.”

The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.

Amadoda angama-25 akwisesahluko sesibhozo abekwe kumthetho weCawa, apho aqubuda khona elangeni imiqolo yawo ijongise kude nengcwele. Angu “isishumi” sovukelo lwabangama-250, abema noKora, noDathan, noAbhiram. Amadoda angama-25 angumfuziselo wovukelo olwaphindwa, ngokokuphefumlelwa, ngowe-1888, olwaba ngumfuziselo wovukelo lobunkokeli bebandla lamaSeventh-day Adventist laseLawodikea ngowe-9/11, kude kuse kumthetho weCawa. Bamele “isishumi” sovukelo kwangelo xesha linye apho uIsaya, kwisahluko sesithandathu, achaza izilumko ngokuba “zisishumi,” esinobukho ngaphakathi.

Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.

UYoweli sisibhengezo kuma-Adventist, sokuba ixesha labo lovavanyo livaliwe kuba bazalise indebe yexesha labo lovavanyo ngesono, yaye ukuzaliseka koko kubonakaliswa njengesifo esisusela entloko kuye kutsho ezinzwaneni, nto leyo ebonisa ukuba isigidimi semvula yasemva sinqunyulwe emilonyeni yabo. UIsaya uchaza loo nyaniso inye kwisahluko samashumi amabini anesithoba.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Zimangaliseni, nimangale; khalani ngokukhala, nikhale; banxilile, kodwa bengaxilanga yiwayini; bayagxadazela, kodwa kungengasiselo sinamandla. Kuba uYehova uniphalazele umoya wobuthongo obunzulu, wawavala amehlo enu; abaprofeti nabalawuli benu, iimboni, ubagqumile. Kwaye umbono wayo yonke into ube kuni njengamazwi encwadi etywiniweyo, abayinika ofundileyo, besithi, Khawufunde oku, ndiyakucela; aze athi, Andinako; kuba itywiniwe. Ize incwadi inikwe ongaqeqeshwanga, kusithiwa, Khawufunde oku, ndiyakucela; aze athi, Andifundanga.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Ngenxa yoko iNkosi yathi, Kuba aba bantu besondela kum ngomlomo wabo, bandidumise ngemilebe yabo, kodwa bayisusile intliziyo yabo kude kum, nokoyika kwabo kum kufundiswa ngumyalelo wabantu; ngenxa yoko, yabona, ndiya kuqhubeka ndenze umsebenzi omangalisayo phakathi kwaba bantu, ewe, umsebenzi omangalisayo nesimanga; kuba ubulumko bezilumko zabo buya kutshabalala, nokuqonda kwabaqondayo babo kuya kufihlwa. Yeha kwabo bafuna ukufihla icebo labo nzulu eNkosini, nemisebenzi yabo isebumnyameni, baze bathi, Ngubani osibonayo? ngubani osaziyo? Inene, ukuguqula kwenu izinto kuziphantsi kuya kuthatyathwa njengodongwe lombumbi; kuba ingaba umsebenzi ungathi na ngaye owawenzayo, Akandenzanga? okanye into eyabunjwayo ingathi na ngaye oyibumbileyo, Wayengenangqondo? Isaya 29:9–16.

The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.

“Ukuqonda” kwabantu abaziingqondi kusekelwe ekutyhilweni kweLizwi likaThixo lesiprofeto elalitywiniwe. Abo baqeqeshwe kumaziko onakeleyo obu-Adventist abanakuyifunda incwadi yesiprofeto, baze batyhole uThixo ngokuba engenakuqonda. Xa isiprofeto sityhilwa, abanakusiva, ngoko batyhola uThixo ngokuba nguye ongenakuqonda, yaye ngokwenjenjalo bazijika izinto zijonge ezantsi. Abafundileyo nabangafundanga phakathi kobu-Adventist abanakusiqonda isiprofeto esityhilwayo kanye phambi kokuba kuvalwe ithuba lovavanyo, yaye incwadi kaYoweli iyalela “amadoda amadala” ukuba ave, kodwa aludidi oluthi, luphulaphule lungavi, lukhangele lungaboni.

The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”

Eyona ntliziyo yovukelo lwabo imelwe kukungakwazi kwabo ukumqonda uKristu njengowokuqala nanjengowokugqibela. Lo ngumxholo wesahluko apho kubuzwa khona umbuzo othi, “Ngaba oku kwakukho ngemihla yenu, nokuba ngemihla yooyihlo?”

Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.

Ngaba kwakha kwakho ixesha embalini yooyihlo apho abantu bavuswa kukuDanduluka Kwasezinzulwini Zobusuku, baza bafumanisa kuphela ukuba baziintombi ezizizidenge? “Amadoda amakhulu” ayalelwa ukuba “avuke,” njengokuba kwaba njalo kumaMillerite kwintlanganiso yenkampu yase-Exeter ngowe-1844. Umzekeliso weentombi ezilishumi ngumzekeliso wamava abantu bama-Adventist, owazalisekiswa ngokungqinelana ngqo nonobumba kwimbali yamaMillerite, yaye uya kuphinda uzalisekiswe ngokungqinelana ngqo nonobumba ngemihla yokugqibela. Ukungakwazi kwe-Seventh-day Adventism yaseLawodike ukuqonda ukuba imbali esisiseko yecawa yabo iyaphindwa ngemihla yokugqibela, kugxininisa umgaqo wesiprofeto osisitshixo esivula umyalezo wesiprofeto. Asingomthetho weBhayibhile kuphela, kodwa ikwayintliziyo yesiTyhilelo sesimilo sikaYesu Kristu esityhilwayo kanye ngaphambi kokuba ukuvalwa kwethuba lovavanyo kufike.

Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”

UYoweli uyabuza athi, “Oku kuye kwaba khona na emihleni yenu, okanye emihleni yooyihlo?” Okanye kungabuzwa kuthiwe, “Emihleni yooyihlo, kwakukho na inkqubo yokuvavanywa eyahlula abantu bomnqophiso omtsha kubantu bomnqophiso omdala?” Kwakukho, kwaye olo lwahlulo lwaphunyezwa ngomyalezo wesiprofeto omelwe njengeoli emzekelisweni. “Oku kuye kwaba khona na emihleni yenu okanye emihleni yooyihlo” kwangoko kwabonakalisa ukuba okwenzeka emihleni yooyihlo kwakukukuvuswa emva kwezizukulwana ezine zentshabalalo eyandayo, njengoko kumelwe ngumyalelo wokuthumela umyalezo kwizizukulwana ezine, kwanangezinambuzane ezine zentshabalalo eyandayo. UYoweli sisibhengezo somgwebo nxamnye nebandla elibuyele umva nelilahlekileyo ngexesha leSikhalo Sasezinzulwini Zobusuku. Akukho bandla embalini engcwele eliye lama nxamnye nokukhanya okukhulu ngaphezu kwebandla lamaSeventh-day Adventist. Umfuziselo wolo hlobo lovukelo nxamnye nenyaniso umelwe ngu “Kapernaum.”

We will continue in the next article.

Siza kuqhubeka kwinqaku elilandelayo.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “EKapernahum uYesu wayehlala ngamathuba aphakathi kohambo lwaKhe lokuya nokubuya, yaye yaziwa njenge ‘isixeko saKhe.’ Yayikumalwandle oLwandle lwaseGalili, yaye kufuphi nemida yethafa elihle laseGennesaret, nokuba yayingekho kanye phezu kwalo.” Ulangazelelo Lwezizukulwana, 252.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Phakathi kwabo bazibiza ngokuba bangabantwana bakaThixo, kuncinane gqitha ukunyamezela okuye kwabonakaliswa, mangaphi na amazwi akrakra athe athethwa, kungakanani na ukugxeka okuye kwavakaliswa ngokuchasene nabo bangengabo benkolo yethu. Abaninzi baye bajonga abo bangabamanye amabandla njengaboni abakhulu, kanti iNkosi ayibajongi ngaloo ndlela. Abo bajonga ngolo hlobo amalungu amanye amabandla, bayaswela ukuzithoba phantsi kwesandla esinamandla sikaThixo. Abo babagwebayo basenokuba babenokukhanya okuncinane kuphela, amathuba ambalwa namalungelo ambalwa. Ukuba babenokukhanya amalungu amaninzi amabandla ethu abe nako, basenokuba baye baqhubela phambili ngesantya esikhulu ngakumbi, baze bayimele ngcono inkolo yabo phambi kwehlabathi. Ngabo baqhayisa ngokukhanya kwabo, kodwa basilele ukuhamba kuko, uKristu uthi, ‘Ke mna ndithi kuni, Kuya kuba bhetele ngakumbi eTire naseSidon ngomhla womgwebo kunani. Ke wena, Kapernahum [amaSabatha ama-Adventist eMini yeSixhenxe, abe nokukhanya okukhulu], ophakanyiselwe ezulwini [ngokwemfanelo yamalungelo], uya kuthotyelwa esihogweni; kuba ukuba imisebenzi yamandla, eyenziweyo kuwe, yayenziwe eSodom, ngesaya sihleli kude kube namhla. Ke mna ndithi kuni, Kuya kuba bhetele ngakumbi ezweni laseSodom ngomhla womgwebo kunakuwe.’ Ngelo xesha uYesu waphendula wathi, ‘Ndiyakubulela, Bawo, Nkosi yezulu nehlabathi, ngenxa yokuba uzifihlile ezi zinto kwizilumko nakwabaqiqayo [ngokwembono yabo ngabo], wazityhila kwiintsana.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Ke kaloku ngoku, ngenxa yokuba nizenzile zonke ezi zenzo, utsho uYehova, yaye ndathetha kuni, ndivuka kwakusasa ndathetha, kodwa anavayo; ndaza ndanibiza, kodwa anaphendula; ngenxa yoko ndiya kwenza kule ndlu, ebizwa ngegama lam, enikholosa ngayo, nakule ndawo ndaninika yona nina nooyihlo, njengoko ndenzayo eShilo. Kwaye ndiya kunigxotha emehlweni am, njengoko ndabagxothayo bonke abazalwana benu, yona yonke imbewu kaEfrayim.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “INkosi imisele phakathi kwethu amaziko abaluleke kakhulu, yaye amelwe ukuba alawulwe, kungekhona njengoko alawulwa amaziko ehlabathi, koko ngokomyalelo kaThixo. Amelwe ukulawulwa ngeliso elinye elijolise eluzukweni lwaKhe, ukuze ngazo zonke iindlela imiphefumlo etshabalalayo isindiswe. Kubantu bakaThixo kuze ubungqina boMoya, kanti ke abaninzi abawathobelanga amacebiso okululeka, izilumkiso, neengcebiso.

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Yivani ngoku oku, nina bantu basisidenge, ningenangqiqo; nina namehlo, kodwa ningaboni; nina neendlebe, kodwa ningavi: anindoyiki na mna? utsho uYehova; anisayi kungcangcazela na ebusweni bam, mna ndimisele isanti yaba ngumda wolwandle ngommiselo ongunaphakade, ukuze lungabi nako ukuwugqitha? Kanti ke, nokuba amaza alo ayaziphosa-phosa, akakwazi ukoyisa; nokuba ayagquma, akakwazi ukuwuwela. Kodwa aba bantu banentliziyo eneenkani neqhankqalazayo; bajikile, bemka. Kananjalo abathi entliziyweni yabo, Masimoyike ngoku uYehova uThixo wethu, onika imvula, eyokuqala neyokugqibela, ngexesha layo; osigcinela iiveki ezimiselweyo zesivuno. Ubugwenxa benu buziphambukisile ezi zinto, nezono zenu zinibambezele izinto ezilungileyo.... Abaligwebi ityala, ityala lenkedama, kanti bayaphumelela; nelungelo losweleyo abalenzeli mgwebo. Andiyi kubavelela na ngenxa yezi zinto? utsho uYehova; umphefumlo wam awuyi kuziphindezela na kwisizwe esinjalo na?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Ngaba iNkosi iya kunyanzeliswa ukuba ithi, ‘Musa ukubathandazela aba bantu, uze ungaphakamisi nokukhala nokuthandaza ngenxa yabo, kananjalo ungandenzeli mthandazo wokubathethelela: kuba andiyi kukuva’? ‘Ngako oko imvula ziye zabanjwa, yaye akubangakho mvula yamva.... Akuyi na ukusuka ngoku ukhale kum, uthi, Bawo wam, wena ungumkhokeli wobutsha bam?’” Review and Herald, August 1, 1893.

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