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

Incwadi kaYoweli neBandla labaSeventh-day Adventist laseLawodikea - Inani Lamashumi Amabini anesiThathu

Number Twenty-Three

Inani Elinamashumi Amabini Anesithathu

Author

Jeff Pippenger

Published

January 4, 2026

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In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”

Kwinqaku yamashumi amabini anesibini ndabhala ndathi, “Ngoko ke kwisahluko seshumi elinanye, umnombo wabantu abanyuliweyo umelwe ngamagama alishumi ukusuka kuShem ukuya kuAbram. Isahluko seshumi elinanye libali lenqaba yaseBhabheli, kodwa kwangaxeshanye likwangumnombo wabantu abanyuliweyo, njengoko bemelwe nguAbraham. Isahluko seshumi elinanye sazisa abantu abanyuliweyo ababeza kungena emnqophisweni ophindwe kathathu noThixo. Inyathelo lesithathu nelokugqibela yayilidini likaIsake kwisahluko samashumi amabini anesibini. Isahluko ‘seshumi elinanye’ sisiqalo se-alpha, yaye isahluko ‘samashumi amabini anesibini’ sisiphelo se-omega. Ukholo olufunekayo ukuze kuviwe ilizwi likaThixo entsingisweni yamagama, alwahlukanga nokuncinane kukholo olufunekayo ukuze kuviwe ilizwi laKhe ekunombolweni kweLizwi laKhe.”

Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.

Isahluko seshumi elinanye siveza umnqophiso kaKayin, nomnqophiso ka-Abheli. Sithe gqolo ukubonisa kuyo yonke le minyaka ukuba iimpawu zesiprofeto zenqaba yaseBhabheli zimele umnqophiso womgunyathi. Emva konogumbe, kwabakho utshintsho lwezabelo zamaxesha, kusuka ekunquleni esangweni lase-Eden phambi konogumbe, yaye emva konogumbe, unqulo lwalumele lwenziwe esibingelelweni. Isibingelelo sasinemiqathango ecacileyo yeBhayibhile. Sasimele sakhiwe ngamatye endalo, kungekho kuqhekezwa okanye kuqotywa kwawo ngezandla zabantu. Sasimele sibe lilitye phezu kwelitye, kungekho daka lokuwadibanisa.

The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.

Injongo yenqaba yayikukwenzela amaqabane kaNimrodi igama, elimele isimilo. Enqabeni sibona umntu ezama ukuzisindisa, nokuziphakamisa njengothixo bezulu. Inqaba ingumfuziselo webandla elicinga ukuba linokuzisindisa, nelicinga ukuba lifanele ukuphakanyiswa, njengoko besenza ookumkani abalishumi kwiNdumiso 83, xa bephakamisa intloko yobupopu kumfelandawonye ongendawo wesiprofeto seBhayibhile, owenzeka ngexesha lomthetho weCawa.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.

> Ingoma okanye INdumiso ka-Asafu. Musa ukuthula, Thixo; musa ukubamba uxolo lwakho, kwaye musa ukuthi cwaka, Thixo. Kuba, yabona, iintshaba zakho zenza isiphithiphithi; nabakuthiyayo baziphakamisile iintloko. IiNdumiso 83:1, 2.

The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?

Ihlabathi yayisandul’ ukutshatyalaliswa ngumkhukula kaNowa, yaye isizathu sokuba uThixo achaze ukuvalwa kwexesha lokuvavanywa kwehlabathi langaphambi komkhukula kukuba iingcinga zomntu zaye zaba bububi ngamaxesha onke. IBhayibhile ithetha ngomanyano ngeendlela ezahlukeneyo, enye yazo ikuku “bona ngamehlo afanayo.” Bangahamba na ababini kunye, ukuba bengavumelananga?

> Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.

> Ngoku ndiyanibongoza, bazalwana, ngegama leNkosi yethu uYesu Kristu, ukuba nonke nithethe nto-nye, nokuba kungabikho kwahlukana phakathi kwenu; kodwa nibe nimanyaniswe ngokugqibeleleyo ngengqondo enye nangokugweba into ngendlela enye. 1 Korinte 1:10.

When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.

Xa uThixo wadida ulwimi ekugwetyweni kobukumkani bukaNimrod, oko kubonakalisa ukuba ngaphambi kokudideka, bonke babemanyene, yaye ngoko ke bonke babengabalinganiswa abafanayo, yaye loo mpawu yayiyinkolo esekelwe emisebenzini yabantu—ngokwahlukileyo kwabo bakweso sahluko sinye abamelwa nguAbraham. UShem wayengumphefumlo othembekileyo ngexesha likaNimrod. Izazi-mlando zikhomba kuShem njengalowo wambulala uNimrod, umvukeli onamandla phambi kweNkosi. Ingongoma ihlala imi nokuba zingathini na izimvo zezazi-mlando, kuba uShem yindoda yomnqophiso, elanda igazi layo kuNowa, indoda yomnqophiso, elanda igazi layo libuyele kuSete, enye indoda yomnqophiso, owangena kwimbali yomnqophiso ukuze athabathe indawo yomntakwabo uAbheli, owayeyenye indoda yomnqophiso eyayiyinzala ethe ngqo ka-Adam.

Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.

UGenesis ishumi elinanye yimbambano enkulu phakathi kukaKristu noSathana, kwimeko yomnqophiso wobomi nomnqophiso wokufa. UNimrodi umele umzingeli omkhulu phambi kweNkosi, kuba umele ibandla elinabazinikeleyo abaninzi. UAbram, ngoShem, umele ibandla elinabazinikeleyo abambalwa. UShem wayeyindoda yomnqophiso ngexesha uNimrodi wayesakha inqaba yakhe, kodwa le minqophiso mibini ekwisahluko seshumi elinanye ayimelwa nguShem noNimrodi, koko imelwa nguNimrodi noAbraham. UPawulos uchaza ngokucacileyo lo mgaqo wesiprofeto.

> For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

> Kuba lo Melkitsedeke, ukumkani waseSalem, umbingeleli kaThixo Osenyangweni, owadibana noAbraham ekubuyeni kwakhe ekuxhelweni kookumkani, wamsikelela; lowo uAbraham wamnika nesishumi sazo zonke izinto; kuqala ngokutolikwa enguKumkani wobulungisa, aze emveni koko abe nguKumkani waseSalem, oko kukuthi, uKumkani woxolo; engenayise, engenanina, engenaluzalo, engenasiqalo semihla, engenasiphelo sobomi; kodwa enziwe wafana noNyana kaThixo; uhleli engumbingeleli ngonaphakade. Kaloku khangelani ubukhulu balo mntu, awathi kuye kwanoyise wooyise, uAbraham, wanika isishumi sempango.

> And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

> Kwaye inene abo bangaboonyana bakaLevi, abamkela isikhundla sobubingeleli, banomyalelo wokuthabatha izishumi ebantwini ngokomthetho, oko kukuthi, kubazalwana babo, nangona bephuma ezinkalweni zika-Abraham:

> But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.

> Kodwa lowo inzala yakhe ingabalwa kubo wamkela izishumi kuAbraham, waza wamsikelela lowo wayenezithembiso. Kwaye ngaphandle kokuphikisa konke, omncinane usikelelwa ngongaphezulu. Kwaye apha abantu abafayo bamkela izishumi; kodwa phaya uzamkela lowo kungqinwayo ngaye ukuba uyaphila. Kwaye, ukuba ndingatsho njalo, noLevi, owamkela izishumi, wahlawula izishumi ngoAbraham. Kuba wayesesesinqeni sikayise, xa uMelkitsedeke wadibana naye. Hebhere 7:1–10.

There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.

Kukho inyaniso eninzi yeli xesha kwisifundo sikaMelkitsedeke, kodwa mna ndichonga nje ukuba uPawulos ufundisa ngokuthe ngqo ukuba iimpawu zesiprofeto zamadoda omnqophiso, yaye ngoko ndithetha amadoda nabafazi abakubungqina obuphefumlelweyo abathi ubungqina babo beZibhalo buchonge uphawu lwendlela kumgca wesiprofeto womnqophiso kaThixo noluntu. UPawulos ufundisa ukuba uMelkitsedeke, owayephila phambi kokuba ububingeleli bamaLevi bumiswe eSinayi, yaye ngenxa yoko ngaphezu kweminyaka engamakhulu amane ngaphambi kokuba kubekho ububingeleli bamaLevi, wayesele amkele isishumi kuLevi. Ukuze umntu abe kububingeleli bamaLevi, kwakufuneka abe ngumLevi onokungqina ukuhla kwegazi lakhe kuLevi. UMelkitsedeke wayengenako ukubonisa ukuba ukuhla kwakhe kwakusuka kumgca kaLevi, kuba uLevi wayengekazalwa.

The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.

Umgca wesiprofeto omela umnqophiso kaThixo noAdam noEva enyanisweni yiminqophiso emibini. Owokuqala wawungumnqophiso wobomi onevavanyo olulula. Emva kokuwa nokusilela koloo vavanyo, umnqophiso olandelayo waquka igazi lemvana ukuze kubonelelwe ngengubo. Kwandula ke kwabakho umnqophiso kaThixo noluntu, omelwe ngumnyama, uNowa, nonqulo lwasesibingelelweni. Kwaza emva koko kwabakho iGenesis yeshumi elinanye apho kwaqalisa khona umnqophiso kaThixo nabantu abanyuliweyo, ababeza kubizwa ngokuba ngamaHebhere. Kwelinye nelinye lala mabali, abalinganiswa beBhayibhile bangamadoda okanye ngabafazi bomnqophiso.

In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.

KwiGenesis ishumi elinanye, kuvezwa ukuqala komnqophiso wobomi nabantu abanyuliweyo; kwaye kuvezwa kanye kuloo ndawo uNimrod amisela kuyo umnqophiso wokufa, omelwe zizitena nodaka, ezazizinto ezibuxoki ezithatha indawo yamatye angaqingqwanga nokungabikho kodaka, njengoko oko kwakumelwe sisibingelelo. USister White usixelela ukuba isibingelelo simela uKristu; ngoko ke inkolo kaNimrod, eyinkolo yobuxoki, imela uKristu wobuxoki.

> And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.

> Baza bathethana besithi, Yizani, masenze izitena, sizitshise kakuhle. Babenazo izitena esikhundleni samatye, nodongwe lwetar esikhundleni somdaka wokubopha. Genesis 11:3.

> And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.

> Ukuba ke uya kundenzela isibingelelo selitye, uze ungasakhi ngamatye aqingqiweyo; kuba xa usiphakamisela isixhobo sakho kuso, usihlambisile. Eksodus 20:25.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> “Sisesichengeni sokuxuba okungcwele nesiqhelekileyo. Umlilo ongcwele ovela kuThixo umele ukusetyenziswa emizameni yethu. Isibingelelo sokwenyaniso nguKristu; umlilo wokwenyaniso nguMoya oyiNgcwele. Olu luphefumlelo lwethu. Kungokuphela xa uMoya oyiNgcwele ekhokela yaye emyalela umntu apho aba ngumcebisi okhuselekileyo. Ukuba siyaphambuka kuThixo nakwabakhethiweyo baKhe siye kubuza kwizibingelelo zasemzini, siya kuphendulwa ngokwemisebenzi yethu.” Selected Messages, book 3, 300.

Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.

Phakathi kwezinye iinyaniso, esinye sezifundo esivela ngokwesiprofeto kuGenesis ishumi elinanye kukuba simela ukuqala komgca wesiprofeto. Umkhukula kaNowa uphawula ukwahlulwa ngokwesiprofeto. Xa uNowa waphuma emkhombeni kwakufuneka kubekho indlela entsha yonqulo, yaye indlela yonqulo ihlala ivelisa iindidi ezimbini zabakhonzi, njengoko kubekwe kwimbali kaKayin noAbheli. IGenesis ishumi elinanye lilizwe elitsha, elinembali yokuqala eba libali elisisiseko lembali yokugqibela, njengoko abantu bomnqophiso bakaThixo bemihla yokugqibela bebiza abasebenzi beyure yeshumi elinanye ukuba baphume eBhabheli ngexesha lentlekele yomthetho weCawa. UNimrodi yindoda yesono ngexesha lentlekele yomthetho weCawa, yaye uShem, onguAbraham, yindoda kaThixo kanye kuloo ntlekele inye. Ukusasazeka nokudideka kweelwimi kweGenesis ishumi elinanye kwaqala kungekudala emva kokuba uNowa ephumile emkhombeni. Umxholo wesahluko seshumi elinanye yiminqophiso emibini, yaye ibali lifikelela esiphelweni salo xa inyathelo lesithathu lomnqophiso ka-Abraham limiselwa kwisahluko samashumi amabini anesibini.

Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.

Isahluko seshumi elinanye siyimbali ye-alpha yomgca ka-Abraham ofikelela kwimbali ye-omega kwisahluko samashumi amabini anesibini. Ibali lokuqala leBhabheli kaNimrodi, nebali lokugqibela lokunikelwa kukaIsake, omabini amele umgwebo wokugqibela phezu koluntu. Umgca uqala kwinqaba kaNimrodi, uze wolulekele ekunikelweni kukaIsake, yaye umgca ufikelela encotsheni kwizibingelelo ezibini ezichaseneyo. Umnikelo kaNimrodi wamkela umgwebo kaThixo olawulayo, yaye umgwebo ka-Abraham wamkela intsikelelo kaThixo. UNimrodi yi-alpha yesahluko seshumi elinanye yaye uAbraham yi-omega yesahluko samashumi amabini anesibini. I-omega ihlala inkulu ngakumbi, ubuncinane ngokuphindwe ngamashumi amabini anesibini ngokwealfabhethi yesiHebhere, yaye amandla abonakaliswa ekudideni iilwimi nasekuchithachitheni iintlanga phesheya, agqithiswa kakhulu ngamandla omnqamlezo. Inqaba kaNimrodi imele iTwin Towers zango-9/11, yaye ukunikelwa kukaIsake kumele umthetho weCawa.

The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.

Umgca womnqophiso nabantu abanyuliweyo uqala ngomfuziselo wenani leshumi elinanye, uze uphele ngomfuziselo wamashumi amabini anesibini. Lo mgca uphela ekupheleni kwexesha lovavanyo kwimbali ye-alpha kaNimrodi, kwanangokunjalo nakwimbali ye-omega ka-Abraham. Kanye imbali kaNimrodi no-Abraham ibekwe elubala kwincwadi yokuqala yeBhayibhile, kwaye ibekwe phakathi komxholo wokuchola amaqhekeza emva kwentshabalalo esandul’ ukwenzeka yomkhukula kaNowa. Kwincwadi yokuqala yeBhayibhile umzekeliso weminqophiso emibini unika amangqina amabini abeka elubala ukuvalwa kwexesha lovavanyo kumgca osuka kwisahluko seshumi elinanye usiya kwesamashumi amabini anesibini.

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

> Lowo ungalungisiyo, makabe ngalungisiyo; nalowo ungcolileyo, makabe ngcolileyo; nalowo ulilungisa, makabe lilungisa; nalowo ungcwele, makabe ngcwele. ISityhilelo 22:11.

Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.

UNimrodi useengongomnye yaye ungcolile kwananjengoko, yaye uAbraham ulilungisa yaye ungcwele kwananjengoko, njengoko kubonakaliswa kwi-alpha kaGenesis 11–22, kwanakwioomega yeSityhilelo 22:11. Kanye ngaphambi kokuba kuvalwe ixesha lovavanyo, kwenziwa isibhengezo kwindima ye-10 sokuba zingatywinwa iintetho zesiprofeto sale ncwadi. Kanye ngaphambi kokuba kuvalwe ixesha lovavanyo, kwindima elandelayo ngoko nangoko, kufuneka kubekho isiprofeto eSityhilelweni esimele ukuba sityhilulwe. Iindima ezimbini emva kwendima yeshumi elinanye, uKristu unika isitshixo sokutyhilula eso siprofeto.

> 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. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

> Waza wathi kum, Musa ukuwatywina amazwi esiprofeto sale ncwadi; kuba ixesha lisondele. Lowo ungengomalungisa, makaqhubeke engengomalungisa; nalowo ungcolileyo, makaqhubeke engcolile; nalowo ulilungisa, makaqhubeke elilungisa; nalowo ungcwele, makaqhubeke engcwele. Kwaye, yabona, ndiyeza kamsinyane; nomvuzo wam unam, ukuze ndinike elowo ngokomsebenzi wakhe.

> I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> NdinguAlfa no-Omega, isiqalo nesiphelo, owokuqala nowokugqibela. ISityhilelo 22:10–13.

Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.

Isahluko samashumi amabini anesibini sisahluko se-omega seBhayibhile yonke, yaye undoqo wokuvula isiprofeto esitywiniweyo esiseSityhilelweni ngumgaqo awawuchaza uKristu ngaphezu kwayo yonke eminye kwisahluko sokuqala seSityhilelo. Isahluko sokuqala siyileta yokuqala yealfabhethi yesiHebhere, yaye isahluko samashumi amabini anesibini sesokugqibela. Kwiindinyana zesithoba ukuya kweshumi elinanye zesahluko sokuqala, uYohane uyazazisa, aze amchaze uKristu njengoAlfa no-Omega.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.

> Mna Yohane, endingumzalwana wenu, ndingumlingane nani embandezelweni, nasebukumkanini, nasekunyamezeleni kukaYesu Kristu, ndandisesiqithini ekuthiwa yiPatmos, ngenxa yelizwi likaThixo, nangenxa yobungqina bukaYesu Kristu. Ndaba ndikuMoya ngemini yeNkosi, ndeva emva kwam ilizwi elikhulu, ngathi lelombhobho, lisithi, NdinguAlfa no-Omega, owokuqala nowokugqibela; kwanokuba, Oko ukubonayo, kubhale encwadini, uze uyithumele kuwo amabandla asixhenxe aseAsiya; e-Efese, naseSmirna, nasePergamo, naseTiyatira, naseSardesi, naseFiladelfiya, naseLawodike. ISityhilelo 1:9-11.

In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:

Kwivesi leshumi elinanye, uYohane usePatmos, kodwa uyajika kwivesi yeshumi elinesibini, yaye ukususela apho ukuya phambili useyingcwele yasezulwini. Ngako oko, kwiivesi 9/11, sifumana ubungqina bukaYohane, obuchaza uYesu njengoAlfa no-Omega, into uYesu awayesele ezichazile ngayo ngokwakhe kwivesi 8:

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.

> NdinguAlfa no-Omega, isiqalo nesiphelo, utsho uYehova, lowo ukho, nowayekho, nozayo, uSomandla. ISityhilelo 1:8.

In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.

Kwivesi yesibhozo, uYohane ubhala oko akuvileyo uKristu ekuthetha ngaYe ngokwaKhe. Kwiivesi zesithoba ukuya kweyeshumi elinanye, nguYohane othetha ngaye ngokwakhe. Oko kumela amangqina amabini kwiivesi zokuqala ezilishumi elinanye achaza uKristu njengoAlfa noOmega. Iivesi zesithoba ukuya kweyeshumi elinanye zimela umxholwana wazo wokucinga. Nangona zidibene nesahluko sonke, kwezi vesi uYohane uthetha ngaye ngokwakhe, kanti ke; kwiivesi zesine ukuya kweyesibhozo, uYohane uthethela ubuThixo kwiibandla baKhe. Ivesi yesine iqala umxholwana wokucinga, ophela kwivesi yesibhozo. Oku kuqondwa ngeempawu zokuvula zikaKristu, lowo wayekho, ukho, nowoseza kuza, echongwa kwivesi yesine aze aphinde achongwe kwakhona kwivesi yesibhozo.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

> UYohane kuwo amabandla asixhenxe aseAsiya: Makube kuni ubabalo noxolo, oluvela kulowo ukho, nowayekho, nozayo; noluvela kooMoya abasixhenxe abaphambi kwetrone yakhe; noluvela kuYesu Kristu, onguNgqina othembekileyo, oLizibulo kwabafileyo, noMlawuli wookumkani bomhlaba. Kuye owasithandayo, wasihlambulula ezonweni zethu ngegazi lakhe, wenza ukuba sibe ngookumkani nababingeleli kuye uThixo noYise wakhe; makube kuye uzuko nolawulo ngonaphakade kanaphakade. Amen. Yabonani, uyeza enamafu; aya kumbona onke amehlo, kwanabo bamhlabilayo; ziya kuzibetha ngenxa yakhe zonke izizwe zehlabathi. Ewe, Amen.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.

> Mna ndinguAlfa no-Omega, isiqalo nesiphelo, utsho iNkosi, okhoyo, nowayekho, nozayo, uSomandla. ISityhilelo 1:4–8.

The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.

Iivesi ezintathu zokuqala zesahluko sokuqala ziveza isityhilelo sikaYesu Kristu, esityhilwayo kanye ngaphambi kokuba ixesha lobabalo livale, kuba indima yesithathu ithi, “ixesha likufuphi.” “Ixesha likufuphi” sisibhengezo esifanayo ncam neso sendima yeshumi, yesahluko samashumi amabini anesibini, esithi, “ungawatwini amazwi esiprofeto sale ncwadi, kuba ixesha likufuphi.” Isiprofeto esityhilwayo sisiTyhilelo sikaYesu Kristu.

Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”

Ivesi yesine liqalisa ukutyhilwa kwetywina, yaye ivesi yesine iqala ngobungqina bukaYohane bokuthi, “Mna Yohane,” aze ke kwivesi yesibhozo kube nguKristu ozazisa ngokwakhe. Ingqina elingumntu kweyokuqala kwezi vesi zintlanu, nengqina elingcwele ekupheleni. Ivesi yesine ichaza uYise waseZulwini njengalowo “ukhoyo, nowayekhona, nozayo.” Ivesi yesibhozo ichaza uKristu njengalowo “ukhoyo, nowayekhona, nozayo.”

The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”

Isitshixo sokutyhila iSityhilelo sikaYesu Kristu ngumgaqo we-alpha ne-omega. NjengowokuQala nowokuGqibela, uKristu ukho nakwixesha langoku, nangona wayekho kwixesha eladlulayo yaye eya kuba khona kwixesha elizayo. Inyaniso yokuba uYesu noYise bobabini bengoThixo lowo wayekho, ukhoyo, nozayo isengomnye umbonakaliso kaKristu njengo-Alpha no-Omega. UnguAlpha no-Omega, owokuQala nowokuGqibela, isiQalo nesiPhelo, yaye wayekho ekuqaleni kwaye uya kuba khona esiphelweni. “Izitshixo” zobukumkani, ezanikelwa ecaweni yaseKesareya Filipi, zikwayiyo “isitshixo” esabekwa egxalabeni likaEliyakim kuIsaya 22:22. I-alpha yencwadi yeSityhilelo sisahluko sokuqala yaye i-omega sisahluko samashumi amabini anesibini, ngoko sifumana yonke ialfabhethi yesiHebhere kwizahluko zeSityhilelo. Isahluko seshumi elinesithathu simela imvukelo yaseUnited States yaye emva koko ihlabathi. Isahluko sokuqala sibonisa uKristu njengoAlpha no-Omega yaye isahluko samashumi amabini anesibini sichaza kwangolo nyaniso lunye, kodwa ngokunxulumene nokutyhilwa okukhankanywe kwisahluko sokuqala. Izahluko zokuqala, ezeshumi elinesithathu, nezamashumi amabini anesibini zimele oonobumba abathathu besiHebhere abathi kunye benze igama elithi “inyaniso.”

In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.

Kwisahluko samashumi amabini anesithathu sikaMateyu uYesu ubeka iziqalekiso ezisibhozo phezu kwabaFarisi nabaSadusi. Kwivesi yokugqibela yesahluko samashumi amabini anesibini unxibelelwano lukaKristu namaYuda aphikisanayo lwaphela ngemfihlakalo kaDavide, imfihlakalo enokusonjululwa kuphela xa uqonda umgaqo ka-alfa no-omega.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> Ke kaloku, xa abaFarisi babehlanganisene ndawonye, uYesu wababuza, esithi, Nicinga ntoni ngoKristu? Ungunyana kabani?

> They say unto him, The Son of David.

> Bathi kuye, Nyana kaDavide.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Wathi kubo, Kutheni na ngoko uDavide ngoMoya embiza ngokuba yiNkosi, esithi, INkosi yathi eNkosini yam, Hlala ngasekunene kwam, ndide iintshaba zakho ndizenze isihlalo seenyawo zakho? Ukuba ke uDavide embiza ngokuba yiNkosi, unjani na ukuba abe ngunyana wakhe?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Yaye akukho namnye umntu owaba nako ukumphendula nelizwi elinye, kungekho namnye owaphinda wazama ukumbuza eminye imibuzo ukususela ngaloo mini ukuya phambili. Mateyu 22:41–46.

The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:

Isiphelo sesahluko samashumi amabini anesibini sibonakalisa umqondiso wendlela kwimbali yomnqophiso. NoYeremiya uyawubhekisa lo mgca wenyaniso ngokunjalo:

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Ilizwi elafikayo kuYeremiya livela eNkosini, lisithi, Yima esangweni sendlu yeNkosi, uze uvakalise khona eli lizwi, uthi, Liveni ilizwi leNkosi, nonke nina bakwaYuda, ningena ngala masango ukuza kunqula iNkosi. Itsho ngolu hlobo iNkosi yemikhosi, uThixo kaSirayeli, Lungisani iindlela zenu nezenzo zenu, ndoninika ukuba nihlale kule ndawo. Musani ukukholosa ngamazwi obuxoki, nisithi, Itempile yeNkosi, Itempile yeNkosi, Itempile yeNkosi, zezi.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

> Kuba ukuba ngokwenene niyalungisa iindlela zenu nezenzo zenu; ukuba ngokwenene nigweba ngobulungisa phakathi komntu nommelwane wakhe; ukuba anicinezeli umphambukeli, intandane, nomhlolokazi, ningaphalazi gazi limsulwa kule ndawo, ningalandeli thixo bambi ukuze nizenzakalise: ngoko ke ndiya kunenza nihlale kule ndawo, ezweni endalilinika ooyihlo, ngonaphakade kanaphakade. Yabonani, nithembela emazwini obuxoki, angenakunceda nto. Niya kuba, na, nibe, niyele, nibulale, nihenyuze, nifunge ubuxoki, niqhumisele uBhahali isiqhumiso, nilandele thixo bambi eningabaziyo; nize nime phambi kwam kule ndlu ibizwa ngegama lam, nithi, Sisindisiwe ukuze senze zonke ezi zinto zenyanyekayo?

> Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.

> Ngaba le ndlu, ebizwa ngegama lam, iye yaba ngumqolomba wabaphangi na emehlweni enu? Yabonani, mna ngokwam ndiyibonile, utsho uYehova. Ke kaloku hambani ngoku niye endaweni yam eyayiseShilo, apho ndabeka khona igama lam kwasekuqaleni, nibone oko ndayenzayo kuyo ngenxa yobungendawo babantu bam amaSirayeli.

> 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. Therefore 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. Jeremiah 7:1–16.

> Ke kaloku ngoku, ngenxa yokuba nenze yonke le misebenzi, utsho uYehova, ndaza ndathetha kuni, ndivuka kusasa ndithetha, kodwa anavanga; ndaza ndanibiza, kodwa anaphendula; ngenxa yoko ndiya kuyenza kule ndlu ibizwe ngegama lam, enithembele kuyo, nakwindawo endayinika nina nooyihlo, njengoko ndenzayo eShilo. Kanjalo ndiya kunigxotha ebusweni bam, njengoko ndabagxothayo bonke abazalwana benu, yonke imbewu kaEfrayim. Ngoko ke musani ukubathandazela aba bantu, ningabaphakamiseli nesikhalo kwanomthandazo, ningandithetheleli ngenxa yabo; kuba andiyi kukuva. Yeremiya 7:1–16.

Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.

UYeremiya waxelelwa ukuba angabathandazeli amaSirayeli amandulo, kuba ayefikelele kwinqanaba elingenakubuyelwa umva, kwananjengamaYuda aphikisanayo ekupheleni kwesahluko samashumi amabini anesibini. Xa uMoses, (indoda yomnqophiso) wajamelana nesigqibo sikaThixo sokubatshabalalisa abantu abanyuliweyo bomnqophiso, uMoses wangenelela ngomthandazo. Kwisahluko sesixhenxe, uYeremiya uxelelwa ukuba angabathandazeli aba bantu bomnqophiso kanye abo. Imbali yesiprofeto yaseShilo ichongwa njengobungqina obakhelene ngomgca phezu komgca bokuba uThixo uyabalahla abantu abanyuliweyo bomnqophiso xa isono sabo sifikelela kwinqanaba elingenakuhlangulwa, njengoko kuchaziwe kwivesi enye.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> UEfrayim ubambelele kwizithixo; myekeni. Hoseya 4:17.

In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.

Kwimbali yomnqophiso indawo apho uThixo aphelisa khona ubudlelwane baKhe bomnqophiso luphawu oluthile lwendlela. Ukuchithwa kwengxelo kaYoshuwa noKalebhi okuphawula uvavanyo lweshumi ngomnye umzekelo. NoYeremiya uxelelwa ukuba angabathandazeli aba bantu kwizahluko ezimbalwa ezilandelayo.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.

> Ngako oko musa ukubathandazela aba bantu, ungabaphakamiseli nokubakhwazela okanye isibongozo; kuba andiyi kubava ngexesha lokuba bakhale kum ngenxa yembandezelo yabo. Yeremiya 11:14.

In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.

Kwisesahluko sesixhenxe, ukugabha kuphume kwabaseLawodike emthethweni weCawa, njengoko kumelwe ngumfuziselo waseShiloha, yaye kuchazwa oko Aya “kukwenza” kwixesha elikufuphi.

> 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. Therefore 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. Jeremiah 7:14–16.

> Ngoko ke ndiya kwenza kule ndlu ibizwa ngegama lam, enithembele kuyo, nakule ndawo endayinika nina nooyihlo, njengoko ndenzayo eShilo. Kwaye ndiya kunigxotha emehlweni am, njengoko ndabagxothayo bonke abazalwana benu, oko kukuthi yonke imbewu kaEfrayim. Ngoko ke musa ukubathandazela aba bantu, ungabaphakamiseli nesikhalo nokuthandaza, ungandicengeliyo ngenxa yabo; kuba andiyi kukuva. Yeremiya 7:14–16.

In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.

Kwisahluko seshumi elinanye, umyalelo wokuba bangathandazi umalunga noloyiko oluya kubafikela amaLawodike xa bezifumana bekwithuba lembandezelo elilandela umthetho weCawa. Uloyiko abalufumanayo lubekwe ngaphakathi kwimbali yokwala kwabo umnqophiso.

> Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,

> Yivani amazwi alo mnqophiso, uthethe emadodeni akwaYuda, nakubemi baseYerusalem; uze uthi kubo,

> Thus saith the Lord God of Israel;

> Utsho ke uYehova uThixo kaSirayeli;

> Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.

> Makaqalekiswe umntu ongalithobeliyo amazwi alo mnqophiso, endawawisela ooyihlo umthetho ngawo ngemini endabakhuphayo ezweni laseYiputa, ezikweni lentsimbi, ndisithi, Lithobeleni ilizwi lam, niwenze, ngokoko konke endiniyalelayo ngako; nize nibe ngabantu bam, mna ndibe nguThixo wenu; ukuze ndilifeze isifungo endasifungela ooyihlo, sokubanika ilizwe elibaleka ubisi nobusi, njengoko kunjalo namhla.

> Then answered I, and said, So be it, O Lord. Then the Lord said unto me,

> Ndaza ndaphendula, ndathi, Makube njalo, Owu Nkosi. Yandula iNkosi yathi kum,

> Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Vakalisa onke la mazwi emizini yakwaYuda, nasezitratweni zaseYerusalem, usithi, Yivani amazwi alo mnqophiso, niwenze. Kuba ndangqina ngokunyanisekileyo koobawo benu mhla ndabanyusayo ndibakhupha ezweni laseYiputa, kwada kwangale mini, ndivuka kusasa ndingqina, ndisithi, Lithobeleni ilizwi lam. Ke bona abalithobelanga, abazanga bathobele nendlebe yabo, kodwa bahamba elowo ngokweenkalipho zentliziyo yakhe embi; ngenxa yoko ndiya kubazisela onke amazwi alo mnqophiso, endabayalela ukuba bawenze; kodwa abawenzanga.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.

> Yathi iNkosi kum, Kufunyenwe iyelenqe phakathi kwamadoda akwaYuda, naphakathi kwabemi baseYerusalem. Babuyela ezonweni zooyise bangaphambili, abangavumanga ukuva amazwi am; baza balandela abanye oothixo ukuze babakhonze; indlu kaSirayeli nendlu kaYuda bawaphule umnqophiso wam endawuwenzayo nooyise babo.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

> Ngenxa yoko ke utsho uYehova ukuthi, Yabonani, ndiya kuzisa ububi phezu kwabo, abangayi kuba nako ukubusaba; yaye nangona baya kukhala kum, andiyi kubaphulaphula. Ke ngoko izixeko zakwaYuda nabemi baseYerusalem baya kuhamba, bakhale koothixo ababafunqumlela isiqhumiso kubo; kodwa abasayi kubasindisa konke konke ngexesha lembandezelo yabo. Kuba ngokwenani lezixeko zakho babengothixo bakho, wena Yuda; nangokwenani lwezitrato zaseYerusalem nimise izibingelelo zaloo nto ihlazisayo, izibingelelo zokufunqumlela uBhahali isiqhumiso.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.

> Ngako oko musa ukubathandazela aba bantu, ungabaphakamiseli sikhalo nokuthandaza; kuba andiyi kubaphulaphula ngexesha lokuba bakhale kum ngenxa yenkxwaleko yabo. Yeremiya 11:1–14.

The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.

Uvuko lwabagqatswa, ukuze babe phakathi kwekhulu elinamashumi amane anesine amawaka, luchongiwe kwisiTyhilelo 11:11; yaye ukuhlanganiswa kwabo kokugqibela kuchongiwe kuIsaya 11:11; yaye umgca wangaphandle wenamba, werhamncwa nowomprofeti wobuxoki uchongiwe kuDaniyeli 11:11; Umgwebo womthetho weCawa wamarhwele uchongiwe kuHezekile 11:11, yaye isohlwayo noloyiko olufikela iintombi ezizizidenge luchongiwe kuYeremiya 11:11.

The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?

Umyalelo wokuba kungathandazelwa aba bantu luphawu lwendlela kwiivesi zokugqibela zikaMateyu isahluko samashumi amabini anesibini, yaye isahluko samashumi amabini anesithathu sichaza oohexe abasibhozo phezu kobu-Adventist. Isahluko samashumi amabini anesithathu singu-Oktobha 22, 1844, okanye umthetho weCawa. Zombini ezo mpawu zendlela zizaliseko zomtshato, yaye umtshato uphakathi komtshakazi nendoda yakhe, abahlangana babe nyama-nye. Ukugqitywa komtshato kumela uxolelaniso, okanye “ukuba nye.” Umntu wadalwa ngokomfanekiselo kaThixo, yaye Wadala indoda nenkazana. Inzala yabo imelwe ziichromosome ezingamashumi amabini anesithathu ezivela endodeni nezingamashumi amabini anesithathu ezivela emfazini. Ngokudibeneyo, ezo chromosome zabo ezingamashumi amane anesithandathu zenza itempile. Umntu ngamnye uyitempile, kuba anazi na ukuba niyitempile yeNkosi?

The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.

Ukugqitywa komtshato, xa abo babini besiba mnye, kukudityaniswa kweetempile ezimbini zamashumi amabini anesithathu, ukuze kwakhiwe itempile enye yamashumi amane anesithandathu. UKristu nguye owakha itempile, yaye wakha ibandla laKhe njengentempile yowesifazane emiselwe ukudityaniswa nentempile yaKhe yendoda. Olo nxulumano lwenzeka xa itempile yobuntu idityaniswa neYoBuThixo eNdaweni Engcwele Kakhulu yetempile kaThixo. “Amashumi amabini anesithathu” ngumqondiso wokutywinwa kwekhulu elinamashumi amane anesine amawaka, yaye loo msebenzi waqala ekupheleni kwesiprofeto seminyaka engamawaka amabini anamakhulu amathathu. UMateyu amashumi amabini anesithathu sisibhengezo sokugwetywa ngokuchasene nama-Adventist oSuku lwesiXhenxe baseLawodike, abangumgunyathi wekhulu elinamashumi amane anesine amawaka.

The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.

Abalikhulu elinamashumi amane anesine amawaka angowesibhozo ophuma kwabasixhenxe, kwaye ngabo abo bavuswayo ngomhla wesibhozo; yaye ngabo imiphefumlo esibhozo eyayisemkhombeni kaNowa; bangabazukulwana abasibhozo bakaSete, yaye itywina ebunzini labo lalifuziselwe lulwaluko olwalusenziwa ngomhla wesibhozo. Ngababingeleli abathanjiselwa inkonzo ngomhla wesibhozo, yaye ukubhengezwa kweeshwangusha ezisibhozo phezu koBuvangeli bama-Adventist kwisahluko samashumi amabini anesithathu, kukubhengezwa okuchasene nesibhozo somgunyathi.

The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.

Isibhengezo seshwangusha phezu kweentombi eziziimfama silandelwa kukutywinwa kwabantu bakaThixo kwivesi yokugqibela yesahluko samashumi amabini anesibini. Isahluko samashumi amabini anesibini siyahambelana nesahluko samashumi amabini anesibini kwiGenesis, kuba incwadi yokuqala yeTestamente eNdala ingumfuziselo wencwadi yokuqala yeTestamente eNtsha. Entliziyweni yomgca wesiprofeto kaMateyu eleshumi elinanye kuse kwisahluko samashumi amabini anesibini, omele izahluko ezilishumi elinesibini, yaye esesithandathu kwezo zahluko zilishumi elinesibini sisahluko seshumi elinesithandathu, apho igama likaSimon Barjona laguqulelwa laba nguPetros.

> 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. Matthew 16:18.

> Kwaye ndithi kuwe, Wena unguPetros, yaye phezu kweli litye ndiya kulakha ibandla lam; namasango esihogo akayi kuloyisa. Mateyu 16:18.

There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.

Kukho iivesi ezingama-459 kuMateyu isahluko seshumi elinanye ukuya kwesesamashumi amabini anesibini. Ivesi esembindini yivesi yeshumi elinesixhenxe, yesahluko seshumi elinesithandathu, kodwa loo vesi ayinako ukwahlulwa kwiivesi zeshumi elinesibhozo neshumi elinesithoba, kuba ziyintetho enye.

> 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 Bhariyona; ngokuba oku akutyhilwanga kuwe yinyama negazi, kodwa nguBawo osemazulwini. Kanjalo ndithi kuwe, Wena unguPetros, yaye phezu kweli litye ndiya kulakha 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.

The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.

Eyona ndawo isembindini yezahluko zeshumi elinanye ukuya kwezingamashumi amabini anesibini sisibhengezo somnqophiso osisiseko sobuKristu. Kuso eso sibhengezo, igama likaSimon liyatshintshwa libe nguPetros, nto leyo ethi; xa usebenzisa indawo yamanani ephethwe yileta nganye yolwimi lwesiNgesi; njengokuba u-“a” engu-1, no-“z” engu-26—ufumanise ukuba u-“p” ngu-16, u-“e” ngu-5, no-“t” ngu-20, kwaze omnye u-“e” waba ngu-5 no-“r” waba ngu-18. Xa uphindaphinda u-16 X 5 X 20 X 5 X 18 kufunyanwa u-144,000, yaye isalathiso kutshintsho lwegama likaPetros, olungumqondiso wobudlelane bomnqophiso, sifumaneka kwisahluko 16 ivesi 18, yaye unobumba wokuqala kaPetros linani elingu-16 nowokugqibela linani elingu-18. Konke oku kusembindini wezahluko ezilishumi elinesibini eziqala ngomqondiso weshumi elinanye zize ziphele ngomqondiso wamashumi amabini anesibini.

That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.

Loo mgca ukwafumaneka kwizahluko zeshumi elinanye ukuya kumashumi amabini anesibini zikaGenesis, yaye kulo mgca kukho iindima ezingama-305, nto leyo ebonakalisa isahluko seshumi elinesixhenxe nendima yeshumi elinanye njengombindi walo mgca. Loo mgca wezahluko ezilishumi elinesibini zencwadi yokuqala yeTestamente eNdala uchaza umnqophiso noAbraham, yaye umele umgca we-alpha odibana nomgca we-omega, kwizahluko ezifanayo zencwadi yokuqala yeTestamente eNtsha. Umbindi womgca we-omega kuMateyu yincopho yobudlelane bomnqophiso babangamakhulu alikhulu anamashumi amane anesine amawaka, abangumqondiso womnqophiso ophakanyiswayo ngexesha lomthetho weCawa. Indima esembindini yomgca kaGenesis ayibonakalisi kuphela indima esembindini, kodwa kwanenyathelo lesibini okanye eliphakathi lomnqophiso ontlantlathu noAbraham, yaye ngokubaluleke ngokulinganayo, umqondiso womnqophiso.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Niya kuyoluka inyama yolwaluko lwenu; yaye loo nto iya kuba ngumqondiso womnqophiso phakathi kwam nani. Genesis 17:11.

We will continue these things in the next article.

Siya kuqhubeka ngazo ezi zinto kwinqaku elilandelayo.

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Ke kaloku, xa wayetshayela uthuli nenkunkuma, amatye anqabileyo obuxoki neengqekembe zomgunyathi, zonke zaphakama zaza zaphuma ngefestile njengelifu, yaye umoya wazikhukulisa wemka nazo. Ebudyudyu ndawavala amehlo am umzuzwana; ndathi ndakuwavula, inkunkuma yayisele iphelile tu. Amatye anqabileyo okwenene, iidayimani, iingqekembe zegolide nezesilivere, zazithe saa ngobuninzi kulo lonke igumbi.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “Wandula ke wabeka phezu kwetafile ibhokisi, elalikhulu ngakumbi kwaye lihle ngakumbi kunelokuqala, waza waqokelela amatye anqabileyo, iidayimani, neengqekembe, ngeziphango zezandla, waziphosa ebhokisini, kwada akwabakho nanye eyasala, nangona ezinye zeedayimani zazingengaphezu kwencam yepini.”

> “He then called upon me to ‘come and see.’

> “Wandibiza ke ukuba ‘ndize ndibone.’”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.

> “Ndajonga ngaphakathi ebhokisini, kodwa amehlo am akhazimlwa ngumbono lowo. Zazikhazimla ngobuqaqawuli obuphinda kalishumi obangaphambili. Ndacinga ukuba zazikhuhlwe esantini ziinyawo zabo bantu bangendawo ababezisasazile baza bazinyathela eluthulini. Zazicwangciswe ngendlela entle ebhokisini, nganye ikwindawo yayo, kungekho zimpawu zibonakalayo zentlungu yomntu owaziphosa khona. Ndamemelela ngenxa yovuyo olukhulu, yaye loo mkelelo wandivusa.” Early Writings, 83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Nenza ukuza kweNkosi kube kude kakhulu. Ndabona ukuba imvula yasemva yayisiza [ngokukhawuleza njengoko] isikhalo sasezinzulwini zobusuku, yaye inamandla aphindwe kalishumi.” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.

> Kwaye kuzo zonke izinto zobulumko nokuqonda ukumkani awayebabuza ngazo, wabafumana bephindwe kalishumi ukugqwesa ngaphezu kwazo zonke izazi zobugqi nabavumisi ngeenkwenkwezi ababekubo bonke ubukumkani bakhe. Daniyeli 1:20.

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