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

Incwadi kaYoweli neBandla labaSeventh-day Adventist laseLawodikea - Inani lamaShumi amathathu anesibhozo

Number Thirty-Eight

Inani Lamashumi Amathathu Anesibhozo

Author

Jeff Pippenger

Published

January 30, 2026

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The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.

Uvavanyo lweSonka saseZulwini lwaba luvavanyo lwe-omega lobufundi ngemihla kaYesu, yaye lwalukwayi-omega ngokunxulumene novavanyo lwemana olumelwe kwi-alpha yembali yomnqophiso kaSirayeli wamandulo. Ukuqala kwakuyimana; isiphelo saba siSonka saseZulwini. I-omega ihlala iyeyona inkulu, ngoko ke okona kulahla kukhulu kwabafundi kuphawula iKapernahum njenge-omega kwimbali kaKristu nakuvavanyo lobufundi.

> Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.

> Wandula ke uYesu kubafundi bakhe, Ukuba kukho nabani na othanda ukuza emva kwam, makazincame yena ngokwakhe, awuthwale umnqamlezo wakhe, andilandele. Kuba lowo uthanda ukusindisa ubomi bakhe, wobulahla; ke lowo uya kubulahla ubomi bakhe ngenxa yam, wobufumana. Kuba umntu uya kungenelwa yintoni na, ukuba angazuza ihlabathi liphela, aze aphulukane nomphefumlo wakhe? Nokuba umntu uya kunikela ntoni na ukuze awubuyise umphefumlo wakhe? Kuba uNyana woMntu uya kuza esebuqaqawulini bukaYise ekunye neengelosi zakhe; aze andule abuyekeze umntu ngamnye ngokwemisebenzi yakhe. Inene ndithi kuni, Bakhona abathile kwaba bemi apha abangayi kuva incasa yokufa, bade bambone uNyana woMntu esiza ebukumkanini bakhe. Mateyu 16:24–28.

Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”

IKapernahum luvavanyo lwe-omega. Uvavanyo lwaseKapernahum luluvavanyo lwe-oyile emzekelisweni weentombi ezilishumi; luqala ngesikhalo sasezinzulwini zobusuku, luze lusungule ixesha eliquka iintombi eziziziyatha ziqonda ukuba azinayo i-oyile. Emva koko ziqalisa ukunkwantya njengoko zisondela emnyango ovalekayo womthetho weCawa, njengoko kumelwe yinkathazo yaseKapernahum kuYohane 6:66. Ngokwesiprofeto “zineentloni.”

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Yabonani, kuza imihla, itsho iNkosi uYehova, endiya kuthumela ngayo indlala ezweni; ingabi yindlala yesonka, ingabi lunxano lwamanzi, ibe yeyokuva amazwi kaYehova; yaye baya kubhadula besuka elwandle baye elwandle, besuka emntla kude kuse empuma, baya kugidagida befuna ilizwi likaYehova, kodwa abayi kulifumana. Ngaloo mini iintombi ezintle namadodana aselula baya kuphelelwa ngamandla ngenxa yonxano. Abo bafunga ngesono saseSamariya, bathi, Uthixo wakho, Dan, uyaphila; bathi kanjalo, Indlela yaseBhehershebha iyaphila; bona kanye baya kuwa, bangaze baphinde bavuke. Amos 8:11–14.

The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.

Uvavanyo lwe-omega eKapernawum lufuzisela uvavanyo lwe-omega olulandela uvavanyo olusisiseko luka-2024. Uvavanyo lwe-omega yindawo apho umtshakazi etywinwa khona kwangaphambi komthetho weCawa. Yindawo apho ukwahlukana kugqitywa khona ngonaphakade, kuba akuba enyulu, abasemzini (iiNtlanga) abasayi kuphinda bahambe phakathi kweYerusalem ngonaphakade.

> The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

> INkosi iya kugquma iphume eZiyon, ikhuphe izwi layo iseYerusalem; namazulu nomhlaba ziya kunyikima; kodwa iNkosi iya kuba lithemba labantu bayo, namandla wabantwana bakwaSirayeli. Ngaloo ndlela niya kwazi ukuba ndinguYehova uThixo wenu, ohleli eZiyon, intaba yam engcwele; yandule ke iYerusalem ibe ngcwele, kungabi sabakho abasemzini badlule kuyo.

> And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.

> Kuya kuthi ngaloo mini, iintaba ziya kuthontsizela iwayini entsha, neenduli ziya kuqukuqela ngobisi, nemilambo yonke yakwaYuda iya kuqukuqela ngamanzi, kuze kuphume umthombo endlwini kaYehova, unkcenkceshele intili yaseShitim.

> Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.

> IYiputa liya kuba yinkangala, noEdom abe yintlango engumqwebedu, ngenxa yobugonyamelo obenziwe kubantwana bakwaYuda, ngokuba baphalaze igazi elimsulwa elizweni labo. Ke uYuda uya kuhlala ngonaphakade, neYerusalem kwizizukulwana ngezizukulwana. Kuba ndiya kulihlambulula igazi labo endingekalihlambululi: kuba uYehova uhlala eZiyon. Yoweli 3:16–21.

Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.

IYerusalem ihlanjululwa esonweni kwiintshukumo zokugqibela zomgwebo wophando, nto leyo ethi, kuZekariya isahluko sesithathu, ibe yindawo apho ingubo emhlophe yelinen yaseFiladelfiya inikwa uYoshuwa ukuze ithabathe indawo yengubo emdaka yaseLawodike. “Ngoko ke iYerusalem iya kuba ngcwele, yaye abasemzini abasayi kuphinda badlule kuyo,” kuba ingqolowa yahluliwe nokhula yaza yaqokelelwa njengomnikelo weziqhamo zokuqala. Oku kwenzeka kuvavanyo lwe-omega, yaye kwenzeka xa iifestile zezulu zivulwa, aze uYesu aziphose izacholo ebhokisini aze athi ehlabathini, “yizani nibone.” “Yizani nibone” umqondiso wobukumkani bam, umtshakazi wam, umnikelo wam wabaLevi njengakwimihla yamandulo. “Yizani nibone” itempile yam, ibhokisi yam ezele zizacholo—ngasinye silungiselelwe ukuba sibe yinxalenye yesithsaba sobukumkani bozuko.

The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.

Uvavanyo olusisiseko lwe-alpha luka-2024 lukhokelela kuvavanyo lwe-omega lwetempile. Uvavanyo lwe-omega lwenzeka xa iifestile zezulu zivulwa, elo lixesha apho umtshakazi azilungiselela ngalo. Iintombi ezizizidenge kunye nomyalezo wazo wemvula yasemva wobuxoki woxolo noKhuseleko ziyavuthelwa ziphume ngeefestile ezivulekileyo ngumoya, kuba umyalezo wale mbali ngumyalezo womoya wasempuma. Umyalezo lowo ngumoya onamandla kaIsaya othintelwayo, ngemini yomoya wasempuma; ungumoya omine kaYohane othintelwayo ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Izithunywa zezulu zibambe imimoya yomine, emelwe lihashe elinomsindo elifuna ukuzikhulula lize ligadle phezu kobuso bomhlaba wonke, liphethe intshabalalo nokufa endleleni yalo.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> “Ngaba siya kulala kanye emngceleni wehlabathi elingunaphakade? Ngaba siya kuba buthuntu, sibande, size sifile? Owu, akwaba singaba noMoya nokuphefumla kukaThixo emabandleni ethu, kuphefumlelwe ebantwini baKhe, ukuze beme ngeenyawo zabo baze baphile.” Manuscript Releases, umqulu 20, 217.

Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”

Abo bawalayo loo myalezo womoya wasempuma wobuSilamsi, bayavuthelwa ngaphandle ngefestile ngumoya—owona mqondiso wokwenyaniso wemvukelo yabo. Inkunkuma yempazamo inamathele ngonaphakade kudidi lobudenge olungenayo ioli. UEfrayim uphinde wanamatheliswa kwizithixo zakhe. Bayala ukwanda kolwazi lwexesha lokutywina, nobudlelane balo nobuSilamsi bentlungu yesithathu. UThixo uya kuyiguqula uzuko lomyalezo wabo womgunyathi wemvula yasemva lube “lihlazo.”

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

> Abantu bam bayatshatyalaliswa ngenxa yokuswela ukwazi; ngenxa enokuba ulalile ukwazi, nam ndiya kukwala, ukuze ungabi ngumbingeleli kum; ekubeni uwulibele umthetho kaThixo wakho, nam ndiya kubalibala abantwana bakho.

> As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.

> Njengoko babesanda, bonayo kum; ngenxa yoko ndiya kuluguqula uzuko lwabo lube lihlazo. Batya isono sabantu bam, babeke intliziyo yabo ebugwenxeni babo. Kwaye kuya kuba njalo, njengabantu, kunjalo nombingeleli; ndiya kubohlwaya ngenxa yeendlela zabo, ndibabuyekeze ngokwezenzo zabo. Kuba baya kudla, banganeli; baya kuhenyuza, bangandi; ngenxa yokuba bayekile ukunyamekela kuYehova. Uhenyuzo newayini newayini entsha kuyisusa intliziyo. Abantu bam bafuna amacebo kwizithixo zabo zomthi, nentonga yabo iyababikela; kuba umoya wohenyuzo ubalahlekisile, bahenyuzile bemka phantsi koThixo wabo. Benza imibingelelo phezu kweencopho zeentaba, batshisa isiqhumiso phezu kweenduli, phantsi kwemioki neepopulari neemithi yeelm, ngenxa yokuba umthunzi wayo ulungile; ngenxa yoko iintombi zenu ziya kuhenyuza, nabafazi benu baya kukrexeza. Andiyi kuzohlwaya iintombi zenu xa zihenyuza, nabafazi benu xa bekrexeza; kuba bona ngokwabo bazahlula kunye namahenyukazi, benza imibingelelo kunye noonongogo; ngenxa yoko abantu abangenakuqonda baya kuwa.

> Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.

> Nangona wena, Sirayeli, uhenyuza, makangoni uYuda; yaye musani ukuya eGiligali, ninganyuki niye eBhet-avene, ningafungi nithi, UYehova uyaphila. Kuba uSirayeli uyatyibilika, enjengemathokazi elityibilikayo elibuyela umva; ngoku uYehova uya kubalusa njengemvana endaweni ebanzi.

> Ephraim is joined to idols: let him alone.

> UEfrayim unamathele kwizithixo; myekeni.

> Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.

> Isiselo sabo simuncu; bahlala bephinga; abalawuli bakhe bathanda ngehlazo ukuthi, Yiphani. Umoya umbhijele emaphikweni awo, yaye baya kudaniswa ngenxa yemibingelelo yabo. Hosea 4:6–19.

The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.

Inkunkuma esuswayo ibhekisa kokubini kwiintombi ezizizidenge nakwiimfundiso zazo eziphosakeleyo ezidityaniswe nazo. Siyile nto siyityayo, yaye basilandula isigidimi somoya wasempuma, baza endaweni yaso bakhetha ubuxoki obuzisa ukulahlekiswa okunamandla emva kwabo, baza bamanyana nesigidimi sabo somgunyathi soxolo nokhuseleko, imvula yasemva. Iwayini entsha kaYoweli inqunyulwe emilonyeni yabo, kanye kuloo ndawo apho uYeremiya aba ngumlomo kaThixo.

> “In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.

> “Ekugatyanweni inyaniso, abantu bayamgatya uMbhali wayo. Ngokunyathela umthetho kaThixo, bayalukhanyela igunya loMniki-mthetho. Kulula ngokunjalo ukwenza isithixo ngeemfundiso neengcamango zobuxoki njengokubumba isithixo ngomthi okanye ngelitye. Ngokuchaza gwenxa iimpawu zikaThixo, uSathana ukhokelela abantu ekubeni bamqonde engumntu onobume bobuxoki. Kwabaninzi, isithixo sefilosofi sibekwe etroneni endaweni kaYehova; lo gama uThixo ophilayo, njengoko etyhilwe eLizwini lakhe, kuKristu, nakwimisebenzi yendalo, unqulwa ngabambalwa kakhulu. Amawaka ayenza indalo ibe nguthixo lo gama emkhanyela uThixo wendalo. Nangona ikwimo eyahlukileyo, unqulo-zithixo lukhona ehlabathini lamaKristu namhlanje kanye njengoko lwalukho kwaSirayeli wamandulo ngemihla kaEliya. UThixo wabantu abaninzi abathi bazizilumko, wezithandi-zobulumko, weembongi, wabezopolitiko, weentatheli—uThixo wezangqa ezicokisekileyo nezihamba nefashoni, wezikolo ezininzi eziphakamileyo neeyunivesithi, kwanowamanye amaziko emfundo yezenkolo—ungcono kancinane kunoBhahali, uthixo welanga waseFenike.” Imbambano Enkulu, 583.

At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.

Ekohlukanisweni kwezinyanisekileyo nezingezizo ephupheni likaMiller, umoya uthwala iintombi ezingezizo uzikhuphe, lo gama iNkosi itywina umtshakazi wayo ngexesha lovavanyo lwangaphakathi lwe-omega lwefestile evulekileyo.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Yabonani, ndiya kuthumela umthunywa wam, aze awulungise umendo phambi kwam; yaye iNkosi eniyifunayo iya kufika ngesiquphe etempileni yayo, inguMthunywa womnqophiso enivuyela yena; yabonani, iya kuza, utsho uYehova wemikhosi. Kodwa ngubani na onokunyamezela umhla wokufika kwayo? Yaye ngubani na oya kuma xa ibonakala? Kuba injengomlilo womcoci, injengesepha yabahlambi bempahla; yaye iya kuhlala njengomcoci nomhlambululi wesilivere; iya kubahlambulula oonyana bakaLevi, ibacoce njengoko kucocwa igolide nesilivere, ukuze banikele kuYehova umnikelo ngobulungisa. Wothi ke umnikelo wakwaYuda nowaseYerusalem ube mnandi kuYehova, njengemihla yamandulo, nanjengakwiminyaka yangaphambili. Malaki 3:1–4.

The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.

Oonyana bakaLevi ngoonyana balaa maLevi abathembekileyo kuvavanyo lomfanekiselo werhamncwa luka-Aron, baza baphinda baba njalo nakuvavanyo lomfanekiselo werhamncwa lukaYerobhoham. Ngabo abo baluphumelelayo uvavanyo lomfanekiselo werhamncwa, oluvavanyo apho isigqibo sekamva labo elingunaphakade senziwa khona, noluvavanyo ekufuneka baluphumelele—phambi kokuba sitywinwe.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> “INkosi indibonisile ngokucacileyo ukuba umfanekiso werhamncwa uya kubunjwa ngaphambi kokuba kuphele ixesha lovavanyo; kuba uya kuba luvavanyo olukhulu kubantu bakaThixo, abaya kuthi ngalo kugqitywe isiphelo sabo sikanaphakade.

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Olu luvavanyo ekufuneka abantu bakaThixo babe nalo ngaphambi kokuba batywinwe. Bonke abo babonakalise ukunyaniseka kwabo kuThixo ngokugcina umthetho waKhe, nangokwala ukwamkela isabatha yobuxoki, baya kuma phantsi kwebhanile yeNkosi uThixo uYehova, baze bamkele itywina likaThixo ophilayo. Abo banikela inyaniso enemvelaphi yasezulwini baze bamkele isabatha yeCawa, baya kwamkela uphawu lwerhamncwa” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.

Uvavanyo lomfanekiso werhamncwa luvavanyo olwandulela uvavanyo lophawu lwerhamncwa emthethweni weCawa, yaye lumele ukuphunyezwa ngempumelelo ngaphambi kokuba ucango luvalwe.

It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.

Luvavanyo oluhlambulula amalungisa, kwaye kananjalo lwahlula amalungisa kwabangalunganga. Luvavanyo apho uDaniyeli, uShadraki, uMeshaki noAbhednego bafunyanwa bebukeka ngcono yaye betyebile ngakumbi kunabo babesitya ukudla kwaseBhabhiloni. Elinye iqela lalitye isonka saseZulwini, nelinye lona isonka saseBhabhiloni. Luvavanyo lwesonka esinagogeni yaseKapernahum.

Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.

Ngaphandle, ixesha lokuvavanywa esikulo ngoku luluvavanyo lomfanekiso werhamncwa, umanyano lwecawe norhulumente phakathi kwe-United States. Ixesha lokuvavanywa elihambelanayo langaphakathi lichaza udidi lweentombi ezibonakalalisa umfanekiso wobuntu, nolunye udidi lweentombi ezibonakalalisa umfanekiso wobuThixo obudityaniswe nobuntu. Emva kokuba uMalaki echaze ukuhlanjululwa nokusulungekiswa kwabaLevi, uThixo ubeka uvavanyo.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.

> Yaye ndiya kusondela kuni ukuze ndenze umgwebo; ndibe lingqina elikhawulezayo nxamnye nabathakathi, nxamnye nabakrexezi, nxamnye nabafungi bobuxoki, nxamnye nabo bacinezela umqeshwa emvuzweni wakhe, umhlolokazi, nentandane, nabo bagoba owemzini bamsuse elungelweni lakhe, abangandoyikiyo mna, utsho uYehova wemikhosi.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.

> Kuba ndinguYehova, andiguquki; ngenxa yoko nina bonyana bakaYakobi anitshabalali. Malaki 3:5, 6.

The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.

Uvavanyo lokuqala kukoyika uThixo, yaye udidi olwaphumelela ukusilela kuvavanyo loMthunywa woMnqophiso luthi ke lwabhekiswa ngezigwebo ezihlanu, esinye ngasinye simela enye yeentombi ezizizidenge ezintlanu ezihambelana nokuba lusizana, lilusizi, lihlwempu, liyimfama, lihamba ze; iimpawu ezintlanu zesiprofeto zeentombi ezintlanu ezizizidenge ezishwankathelwa phantsi kwebinzana elithi “kanti anindoyiki.” Aba ngabo abasileleyo kuvavanyo lokuqala lwe-alpha olusisiseko. Basilela kuba bengaqondanga ukuba uThixo akaguquki naphakade. Aba ngabo abasileleyo kuvavanyo lwangaphandle lwe-alpha olusisiseko lowama-2024.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Kukho izifundo ekufuneka zifundwe kwimbali yexesha elidlulileyo; yaye ingqalelo ibhekiswa kuzo, ukuze bonke baqonde ukuba uThixo usebenza ngendlela efanayo ngoku naleyo ebehleli esenza ngayo. Isandla saKhe siyabonakala emsebenzini waKhe naphakathi kweentlanga ngoku, kanye njengoko bekunjalo ukusukela oko iindaba ezilungileyo zaqala ukuvakaliswa kuAdam e-Eden.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Kukho amaxesha angamanqaku okutshintsha kwimbali yeentlanga neye bandla. Kulawulo lukaThixo olulungiselela zonke izinto, xa ezi ngxaki zahlukeneyo zifika, ukukhanya kwelo xesha kuyaphiwa. Ukuba kwamkelwa, kubakho inkqubela yokomoya; ukuba kuyaliwa, kulandela ukuhla kokomoya nokuwa kwenqanawa. INkosi elizwini layo iwuvulile umsebenzi ohlaselayo weendaba ezilungileyo njengoko ubusenziwa kwixesha elidluleyo, nanjengoko uya kwenziwa kwixesha elizayo, kuse kuse kumzabalazo wokugqibela, xa izixhobo zikaSathana ziya kwenza intshukumo yazo yokugqibela emangalisayo.” Bible Echo, Agasti 26, 1895.

Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.

Abantu baseLawodike abaqondi ukuba indlela kaThixo yokuphatha abantu ihlala injalo. Ukuba ukukhanya, okanye ioli, kwamkelwa, kukho intsikelelo; ukuba akunjalo, kukho ukwaphuka komkhombe.

> “In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.

> “Kumaxesha amandulo iNkosi uThixo wezulu yazityhila iimfihlelo zayo kubaprofeti bayo. Okwangoku nekamva kucace ngokulinganayo kuye. Ilizwi likaThixo livakala lityhutyha izizukulwana, lixelela umntu oko kuza kwenzeka. Ookumkani neenkosana bathabatha iindawo zabo ngexesha elibekiweyo kubo. Bacinga ukuba baphumeza iinjongo zabo, kodwa enyanisweni bazalisekisa ilizwi alithethileyo uThixo.

> “Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.

> “UPawulos uvakalisa ukuba iingxelo zokuphatha kukaThixo uluntu kwixesha elidlulileyo ‘zabhalelwa ukusilumkisa thina, esifikelwe ziziphelo zehlabathi.’ Imbali kaDaniyeli siyinikwe ukuze isilumkise. ‘Imfihlelo kaYehova ikwabo bamoyikayo yena.’ UThixo kaDaniyeli usahleli ephila, elawula. Akalivalelanga izulu abantu bakhe. Njengakwixesha lamaYuda, kunjalo nakweli xesha, uThixo utyhila iimfihlelo zakhe kubakhonzi bakhe abangabaprofeti.

> “The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’

> Umpostile uPetros uthi: “Kananjalo sinegama lesiprofeto eliqiniseke ngakumbi; enenza kakuhle ukulithobela, njengokukhanya okukhanya endaweni emnyama, kude kuse, yaye inkwenkwezi yokusa ivele ezintliziyweni zenu: nisazi kuqala oku, ukuba asikho isiprofeto sesiBhalo esinokuchazwa ngokokwaso. Kuba isiprofeto asizange size mandulo ngokuthanda komntu; kodwa amadoda angcwele kaThixo athetha eqhutywa nguMoya oyiNgcwele.”

> “The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.

> “Abangakholwayo nabangenabuThixo abakuqondi ukubaluleka kwemiqondiso yamaxesha, eyaxelwa kwangaphambili elizwini lesiprofeto. Ngokungazi basenokwala ukwamkela imbali ephefumlelweyo. Kodwa xa abo bazibiza ngokuba bangamaKristu bethetha ngokugculelayo ngeendlela nangezixhobo ezasetyenziswa nguYE OMKHULU UYI-LO endim ukuze azise iinjongo zakhe, babonakalisa ukuba abayazi kwaphela iZibhalo kwanawo amandla kaThixo. UMdali uyazi kanye ukuba zeziphi izinto anazo zokujongana nazo kwindalo yomntu. Uyazi ukuba zeziphi iindlela ekufuneka azisebenzise ukuze afumane iziphumo ezinqwenelekayo.

> “Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.

> “Izwi lomntu liyasilela. Lowo wenza iziqinisekiso zabantu zibe yintsika yakhe, ufanele ngokwenene angcangcazele; kuba ngenye imini uya kuba njengenqanawa etshonileyo. Ilizwi likaThixo alinakuphazama, yaye lihlala ngonaphakade. UKristu uthi, ‘Inene ndithi kuni, Koda kudlule izulu nomhlaba, akukho nalinye ichaphaza okanye nokuba ngunobumba omncinane oya kudlula emthethweni, kude kuzaliseke konke.’ Ilizwi likaThixo liya kuhlala kuzo zonke izigaba ezingapheliyo zikanaphakade.” Youth Instructor, December 1, 1903.

God never changes and He works upon the same lines as He has always done.

UThixo akaguquki nakanye, yaye usebenza ngendlela efanayo naleyo ebehleli esenza ngayo ngamaxesha onke.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Umsebenzi kaThixo emhlabeni ubonakalisa, kwizigaba ngezizigaba zembali, ukufana okumangalisayo kuzo zonke iinguqu ezinkulu okanye iintshukumo zonqulo. Imigaqo yokuphatha kukaThixo abantu ihlala injalo ngamaxesha onke. Iintshukumo ezibalulekileyo zangoku zinomfuziselo wazo kwezo zexesha eladlulayo, yaye amava ebandla kumaxesha angaphambili anezifundo zexabiso elikhulu zexesha lethu.” The Great Controversy, 343.

Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.

Iindinyana ezine zokuqala zesahluko sesithathu sikaMalaki zichonga umthunywa olungisa indlela yoMthunywa womNqophiso, kwakunye nokuhlanjululwa nokusulungekiswa kwabaLevi. Emva koko iNkosi ivakalisa umgwebo wayo phezu kweLawodike, ichaza ukuba abayoyiki uThixo, okuthetha ukuba basilela kuvavanyo olusisiseko lwe-alpha lwengelosi yesithathu. Ukungabi nakoyika kwabo kubonisa ukwala ulwazi ngenjongo, yaye umxholo wolwazi abalwalayo kukwamkelwa kwembali yomthunywa olungisa indlela noMthunywa oyingcwele omlandelayo. Bonke abaprofeti bachonga imihla yokugqibela, yaye bekungayi kubakho sizathu sokuchonga intshukumo yohlaziyo yobuxoki, ukuba bekungekho yinyaniso.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Kodwa uSathana wayengahlali engenzi nto. Ngoku wazama oko akuzamileyo kuyo yonke eminye imibhikisho yohlaziyo—ukukhohlisa nokutshabalalisa abantu ngokubabekele into yomgunyathi endaweni yomsebenzi wenyaniso. Njengoko kwakukho ooKristu bobuxoki kwinkulungwane yokuqala yebandla lamaKristu, kwavela kwanjalo nabaprofeti bobuxoki kwinkulungwane yeshumi elinesithandathu.” The Great Controversy, 186.

The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:

Umxholo weendinyana ezintandathu zokuqala zikaMalaki isahluko sesithathu kukuhlanjululwa nokucocwa kwabaLevi bentshukumo yenguquko yabaliwaka elinamakhulu alikhulu anamashumi amane anesine. Ikamva laseMerika kukuba mhlawumbi ibe yileyo ntshukumo kanye, okanye ibe yenye yezinto ezininzi ezibubuxoki ezilinganisa yona. Emva koko uMalaki uthi:

> Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.

> Kususela emihleni yooyihlo nimkile emithethweni yam, anayigcina. Buyelani kum, nam ndiya kubuyela kuni, utsho uYehova wemikhosi. Malaki 3:7.

The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.

Uvukelo oluqhubela phambili kwizizukulwana ezine luyintshayelelo nesiseko sencwadi kaYoweli, yaye uMalaki apha uchonga kwa olo vukelo luqhubela phambili xa esithi, “kwasemihleni yooyihlo naphambuka.” Ukususela ngowe-1863, imihla yooyihlo besizukulwana sokuqala sovukelo, baye ngokwanda bemka ngakumbi nangakumbi kuThixo. Isibhengezo esichasene nesono sabo esiqhubekayo siyathotywa ngubizo lwaseLawodike oluthi, ngezandi zosizi, luthembise ukuba ukuba bangabuyela nje kuphela, uThixo uya kubuyela kubo.

> But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.

> Kodwa nathi, “Sobuya ngantoni na?” Umntu angamphanga na uThixo? Noko ke nina nindiphangile. Kodwa nithi, “Sikuphangile ngantoni na?” Ngezishumi neminikelo. Niqalekisiwe ngesiqalekiso; kuba nindiphangile, lona olu hlanga luphela.

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Zisani zonke izishumi endlwini yokugcina, ukuze kubekho ukudla endlwini yam, nize nindivavanye ngoku ngako oku, utsho uYehova wemikhosi, ukuba andiyi kunivulela na iifestile zezulu, ndinithululele intsikelelo, kude kungabikho ndawo yaneleyo yokuyamkela.

> And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.

> Ndiya kumkhalimela umdli ngenxa yenu, angazitshabalalisi iziqhamo zomhlaba wenu; nomdiliya wenu akayi kuwisa isiqhamo sawo ngaphambi kwexesha entsimini, utsho uYehova wemikhosi. Zonke iintlanga ziya kunibiza ngokuba nisikelelekile; kuba niya kuba lilizwe elincomekayo, utsho uYehova wemikhosi. Malaki 3:5–12.

The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.

Uvavanyo lwangaphandle olusisiseko lwe-alpha luka-2024 lulandelwa luvavanyo lwangaphakathi olusisiciko luka-2026. Olo vavanyo lusisiciko lwenzeka xa iifestile zezulu zivulwa, yaye iindawo ezintathu apho ezo festile zivulekileyo zichongiweyo kumxholo webandla eloyisayo zikuMalaki isahluko sesithathu, iphupha likaMiller, nesiTyhilelo seshumi elinesithoba. UMalaki yi-alpha, iphupha likaMiller lisesiphakathini, yaye isiTyhilelo siyi-omega. Uvavanyo lubonakaliswa nguKristu, njengendoda enebrashi yothuli, ephosa amatye anqabileyo ebhokisini. Loo matye anqabileyo ziinyaniso zombini ezicwangciswe ngokugqibeleleyo kulandelelwano lwazo, kwanentsalela. Indlu yokugcina yindawo apho ukutya kuhlanganiswa khona kuze kwabelwe khona. Njengakuvavanyo lwemana, uvavanyo lwaseKapernahum, nolo lweSonka saseZulwini—“ukutya” ngumxholo.

The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”

“Inyama” yioli kumzekeliso weentombi, yaye imela isimilo, uMoya oyiNgcwele, nomyalezo wesiprofeto ozisa uMoya oyiNgcwele ezintliziyweni nasezingqondweni zabo baphuhlisa isimilo sikaKristu. “Inyama” yi “wayini entsha” kaYoweli enqunyulwayo kubanxilayo bakwaEfrayim. Ukuze uluphumelele uvavanyo lwangaphakathi lwetempile yelitye lentloko phantsi kwengelosi yesibini, kufuneka ukuba uluphumelele uvavanyo lwangaphandle lokuqala olusisiseko, oluyi-alpha. Ukuba awusamkelanga isiseko, akunako ukuba yinxalenye yetempile emiswa phezu kwesiseko; kodwa ukuba awukho phakathi kwenani labo baluphumeleleyo olo vavanyo lwesiseko, uya kwakha indlu yakho yokomoya yomgunyathi phezu kwentlabathi. UYohane uyibiza loo ndlu yokomoya yomgunyathi ngokuba “yisinagoge likaSathana,” kanti uYeremiya uyibiza ngokuba “yindibano yabagculeli.”

Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.

“Zisani zonke izishumi neminikelo endlwini yobuncwane” luvavanyo lwangaphakathi apho itywina lutyhilwa khona. Indoda enebhrashi yothuli yabaphosa abantu abaseleyo bakaThixo ebhokisini eyandisiweyo, yaye ngokwenjenjalo Yayingumzekeliso womsebenzi wokuzisa zonke izishumi endlwini yobuncwane. AbaLevi bangumnikelo ophakanyiswayo xa Ethulula intsikelelo evela ezifestileni zezulu. Ijewel zedoda enebhrashi yothuli ngabantu Bayo abaseleyo, yaye kuIsaya isahluko sesithandathu abo bantu baseleyo bachongwa njengesishumi.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Ndaza ndathi, Nkosi, koda kube nini? Yaza yona yaphendula yathi, Kude kube izixeko ziphangalele zingasenammi, nezindlu zingasenamntu, nelizwe liphele linyanyalele; yaye uYehova abe ebashenxisele kude abantu, kube kukhulu ukushiywa phakathi kwelizwe. Kodwa kanti kusaya kubakho ishumi kulo, liphinde libuye, lityiwe; njengomterebhinte, nanjengomoki, abasesekhona ubume bazo, xa sele ziwavuthulule amagqabi azo: ngokunjalo imbewu engcwele iya kuba bubume balo. Isaya 6:11–13.

The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.

INkosi ichaza umbuzo othi “kuya kuthi ga nini” ngobungqina obuninzi njengobhekisa kumthetho weCawa, yaye kwivesi yesithathu kaIsaya isithandathu iingelosi zivakalisa zithi, “Ngcwele, ngcwele, ngcwele, nguYehova wemikhosi; umhlaba wonke uzaliswe bubuqaqawuli bakhe.” USista White unxulumanisa oku nengelosi enamandla yeSityhilelo ishumi elinesibhozo.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Njengoko bona [iingelosi] bebona ikamva, xa umhlaba wonke uya kuzaliswa bubuqaqawuli baKhe, ingoma yoloyiso yendumiso iphindaphindwa isuka komnye iye komnye ngengoma emnandi, ‘Ngcwele, ngcwele, ngcwele, yiNkosi yemikhosi.’ Baneliseke ngokupheleleyo ukumzukisa uThixo; yaye ebusweni baKhe, phantsi koncumo lwaKhe lokwamkelwa, abanqweneli nto yimbi. Ekuthwaleni umfanekiselo waKhe, ekwenzeni inkonzo yaKhe nasekumquleni, olona langazelelo lwabo luphezulu lufikelelwe ngokupheleleyo.” Review and Herald, December 22, 1896.

Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.

UIsaya isithandathu ichonga u-9/11, xa umhlaba wakhanyiselwa bubuqaqawuli belizwi lokuqala kumazwi amabini eSityhilelo ishumi elinesibhozo. Xa uIsaya wabuza wathi, “koda kube nini na,” imbali yesahluko ichongwa njengexesha elisusela ku-9/11 lisiya kumthetho weCawa, apho kufika ilizwi lesibini. UIsaya usazisa ukuba ngexesha lomthetho weCawa kuya kubakho intsalela—eyisishumi. Intsalela inento engaphakathi kuyo—ioli ezityeni zayo.

> But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.

> Kambe ke noko kuyo kuya kubakho isishumi [isishumi], size sibuye, sidliwe: njengomthi we-teil, nanjengom-oki, ekukhona ubume bawo kuwo, xa evuthulula amagqabi awo: ngokunjalo imbewu engcwele iya kuba bubume bayo. Isaya 6:13.

The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.

“Abo beshumi” ngabo abo “babuyileyo” besabela kubizo lukaMalaki kwanolo lukaYeremiya lokuba babuye. Bayimithi yobuntu, edibene nobuThixo (imbewu engcwele). Baya kudliwa, kuba abasosithunywa kuphela, kodwa bangumqondiso wezonka zokutshangatshangiswa zePentekoste; bona bangumyalezo iintlanga eziya kuwudla.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Ngako oko itsho iNkosi ukuthi, Ukuba uyabuya, ndiya kukubuyisa kwakhona, uze ume phambi kwam; kwaye ukuba ukhupha into exabisekileyo phakathi kwento embi, uya kuba njengomlomo wam; mababuyele kuwe bona; ke wena musa ukubuyela kubo. Yeremiya 15:19.

Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.

UYeremiya umele abo bawudlayo umyalezo owawusesandleni sengelosi, owawuyi-alpha novavanyo olusisiseko olumelwe ngu-11 Agasti 1840, 1888, no-9/11; kuba uthi wawafumana amazwi, wawadla.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Amazwi akho afunyanwa, ndawadla; yaye ilizwi lakho laba luvuyo nokugcoba kwentliziyo yam; ngokuba ndibizwe ngegama lakho, Yehova, Thixo wemikhosi. Yeremiya 15:16.

Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.

UYeremiya ubizwa ngegama likaThixo xa wayidlayo incwadi encinane eyayisesandleni sesithunywa sezulu, yaye loo myalezo wavelisa uvuyo nokuchwayita, ngokuchaseneyo nehlazo. Xa igama likaThixo linikwa uYeremiya, umele ikhulu elinamashumi amane anesine amawaka angamaFiladelfiya.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> Lowo woyisayo ndiya kumenza intsika etempileni kaThixo wam, yaye akasayi kuphinda aphume; kwaye ndiya kubhala phezu kwakhe igama likaThixo wam, negama lesixeko sikaThixo wam, esiyiYerusalem entsha, eyehla ivela ezulwini kuThixo wam; kwaye ndiya kubhala phezu kwakhe igama lam elitsha. ISityhilelo 3:12.

Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.

UYeremiya wadla umyalezo ka-9/11 waza wabandezeleka kukudana komhla we-18 kaJulayi, 2020.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

> Andihlalanga embuthweni wabangcikivi, ndonwaba; ndahlala ndedwa ngenxa yesandla sakho, kuba undizalisile ngumsindo. Yini na intlungu yam ingapheli, nenxeba lam linganyangeki, elingavumiyo ukuphiliswa? Uya kuba ngokupheleleyo na kum njengexoki, nanjengamanzi asilelayo? Yeremiya 15:17, 18.

Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.

“indibano yabagculeli” kaYeremiya, yiyo “indlu yesikhungu kaSathana” yaseFiladelfiya neyaseSmirna, abo bathi bangamaYuda, kanti abangowo. UYeremiya akazange avuye kuba isigidimi awayesivakalisile sasingesosigidimi sobuxoki, esivelisa ihlazo kuphela, kungekhona uvuyo. “inxeba lakhe elingapheliyo elalingavumi kuphiliswa” likaYeremiya, yayiziintsuku ezintathu ezinesiqingatha apho indibano yabagculeli yayivuyela ngoxa uYeremiya, uMoses noEliya babefile esitratweni esadlula entilini yamathambo awomileyo afileyo. Embindini welo xesha lokuthandabuza nokungaqiniseki, iNkosi yacela uYeremiya ukuba abuye.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Ngako oko itsho iNkosi ukuthi, Ukuba uyabuya, ndokubuya ndikubuyisele, uze ume phambi kwam; kwaye ukuba ukhupha okuxabisekileyo kokungendawo, uya kuba njengomlomo wam; mabenzele ukubuyela kuwe bona, kodwa wena ungabuyeli kubo. Ndiya kukwenza ube ludonga lobhedu oluqinisiweyo kwaba bantu; baya kulwa nawe, kodwa abayi kukoyisa; kuba ndinawe ukuze ndikusindise, ndikuhlangule, itsho iNkosi. Ndiya kukuhlangula esandleni sabangendawo, ndikukhulule esandleni sababekayo. Yeremiya 15:19–21.

If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.

Ukuba uYeremiya ebeya kubuya, uThixo wayeya kumenza umkhosi, omelwe ludonga lobhedu olo zombini “abangendawo” naba “boyikekayo” baya kulwa nalo, kodwa bangabi nakuloyisa. Lo ngulo mkhosi wamahashe amhlophe kunye nabakhweli bamahashe abambethe izinxibo zelinen emhlophe. Lowo mkhosi, okanye olo donga lobhedu, luyavuswa xa uYeremiya ebuya; ukuba yaye xa ehlula okuxabisekileyo kokungendawo. KuHezekile amashumi amathathu anesixhenxe, umkhosi athe uDade White uthi ngabantu abaseleyo bakaThixo uyema xa bebuyile. Intsalela iyabuya, yandule ke ime ingumkhosi onamandla, xa ihlula okuxabisekileyo kokungendawo, ize ngaloo ndlela ibe ngumlomo kaThixo. Bamelwe kukwahlula ngokuchanekileyo ilizwi lenyaniso, bohlule umququ nengqolowa kuba basebenzisa kwaloo mithetho yamkelwa nguyise, owayengumgayi owagqwesa ekulungiseleleni esona sonka silungileyo. Ukuba bayahlula okuxabisekileyo kokungendawo; inyaniso empazweni, baya kuba ngumlindi kaThixo xa uThixo ehlula abangendawo nezilumko.

Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.

UYeremiya waphendula ubizo lokubuya ngo-2023, wandula ke ngo-2024 wadaniswa kukuba iqela elikhulu lahlukana kuvavanyo olusisiseko lweRoma oluseka umbono. UYeremiya ngokufanelekileyo wawahlula amatye axabisekileyo kokungendawo, inyaniso kwimpazamo, waza waqhubeka de kwafika uvavanyo lwangaphakathi lwe-omega ekuvulekeni kweefestile zezulu. Xa amazulu evuliwe, ibandla eloyisayo lizilungisile. Lwadlula uvavanyo lwangaphandle olusisiseko lwe-alpha, lwandula ke lwadlula uvavanyo lwangaphakathi lwe-omega lweefestile zezulu. Nokuba luyaludlula luvavanyo lube yinxalenye yomkhosi kaThixo, okanye luvuthelwa luphume ngeefestile ngumoya. Luphonswa ngaphandle entsimini enkulu, njengoko kwaba njalo ngoShebna kuIsaya amashumi amabini anesibini, okanye luphonswa ebhokisini. Nokuba luphonswa ebhokisini, okanye luphonswa ngaphandle etempileni njengoko uNehemiya wamphosayo ngaphandle uTobhiya okanye njengoko uKristu wabakhuphela ngaphandle abatshintshi bemali. Xa indoda yebhrashi yothuli iphosa amatye anqabileyo ebhokisini, ibhokisi leyo nokuba liLizwi likaThixo kwisakhelo esitsha senyaniso okanye yitempile kaThixo, zombini ezo zinto ezizimpawu zikaKristu, yaye uKristu akamelanga ahlulelwe.

> Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.

> Ngaba uKristu wahlulelene? Ngaba uPawulos wanibethelelwa emnqamlezweni na? okanye nabhaptizelwa egameni likaPawulos? 1 Korinte 1:13.

Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.

UKristu akahlukaniswanga noPawulos. UbuThixo abahlukaniswanga nobuntu bukaPawulos. Xa uPawulos, ongumntu, wabhaptiza egameni lobuThixo, kwakungekho kwahlukana, kuba umthunywa ongumntu umanyene nesigidimi esinguButhixo. UPawulos wayemanyene nobuThixo kanye njengoko uEfrayim wayemanyene nezithixo zakhe.

Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.

Abo basephupheni likaMiller abaphoselwa etempileni (ebhokisini), bangoobuncwane beshumi sikaMalaki isahluko sesithathu ekufuneka baziswe endlwini yobuncwane, apho ukutya kugcinwa khona kwanikezelwe. Leyo ndlu yobuncwane yitempile yabo balikhulu elinamashumi amane anesine amawaka, okanye njengoko watshoyo uPetros, “indlu yokomoya, ububingeleli obungcwele.” Ibhokisi yindlu yokomoya, yaye amatye axabisekileyo abububingeleli. Ngenxa yesi sizathu iphupha likaMiller libhalwe kwiphepha “81,” uphawu loMbingeleli oMkhulu onguThixo odityaniswe nababingeleli abangabantu abangamashumi asibhozo.

In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”

Ephupheni likaMiller indoda enebrashi yokucoca uthuli ibonisa ukuzisa amatye anqabileyo, (angawo izishumi zikaIsaya neminikelo kaMalaki), xa Iwaphosa amatye anqabileyo etempileni, eyiyo indawo yokugcina, eyibhokisi. Kudla ngokubakho imibuzo emibini enxulumene nengelosi yesibini, yaye uvavanyo lwe-omega luyingelosi yesibini ngokunxulumene novavanyo lwe-alpha novavanyo lwesithathu lwe-litmus. Ubizo lolo lokubuyela, yaye ukubuyela kubonakaliswa ngokuzisa zonke izishumi neminikelo kwindawo yokugcina, ukuze kubekho ukudla endlwini yaKhe. Imibuzo emibini apha yile: yintoni “ukudla?” yaye yintoni “indawo yokugcina?”

If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.

Ukuba amatye anqabileyo ngabathunywa, okanye ukuba amatye anqabileyo ngumyalezo, kuko okumisela indlela ephendulwa ngayo loo mibuzo mibini. Ukuba ngabathunywa, ngoko bona basisishumi esakha itempile, leyo ihlala imiswa kwinyathelo lesibini. Ukuba ngumyalezo, ngoko ngumyalezo weSikhalo Saphakathi Kwindlela Ebusuku oziswa ekugqibeleleni njengelitye lentloko letempile, kwanowokuxhotyiswa ngamandla komyalezo wengelosi yesibini.

> And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.

> Wathi, Ngenxa yesi sizathu indoda iya kumshiya uyise nonina, inamathele emfazini wayo; baze abo babini babe nyama-nye? Ngoko ke abasengababini, koko banyi nyama-nye. Ngoko ke oko uThixo akumanyisileyo makangakwahluli umntu. Mateyu 19:5, 6.

We will continue this study in the next article.

Siza kuqhubeka nesi sifundo kwinqaku elilandelayo.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Ndakhunjuzwa emva kwisibhengezo sokuza kokuqala kukaKristu. UYohane wayethunywe ngomoya nangamandla kaEliya ukuze alungise indlela kaYesu. Abo balahlayo ubungqina bukaYohane abazange baxhamle kwiimfundiso zikaYesu. Ukuchasana kwabo nesigidimi esasixela kwangaphambili ukuza kwaKhe kwabamisa kwindawo apho babengenako ukwamkela ngokulula obona bungqina bunamandla bokuba wayenguMesiya. USathana wakhokela abo basalayo isigidimi sikaYohane ukuba baqhubekele phambili nangakumbi, bade bamala baza bambethelela emnqamlezweni uKristu. Ngokwenza oku bazibeka kwindawo apho babengenako ukwamkela intsikelelo yosuku lwePentekoste, eyayiya kubafundisa indlela eya kwingcwele yasezulwini. Ukuqhekezwa komkhusane wetempile kwabonisa ukuba amadini nemimiselo yamaYuda zazingasayi kwamkelwa kwakhona. Idini elikhulu lalinikelwe, yaye lamkelwa, yaye uMoya oyiNgcwele owahlehla ngomhla wePentekoste wawakhupha iingqondo zabafundi kwindawo engcwele yasemhlabeni wazisa kweyasezulwini, apho uYesu wayengene khona ngegazi laKhe, ukuze athululele phezu kwabafundi baKhe izibonelelo zocamagushelo lwaKhe. Kodwa amaYuda ashiywa ebumnyameni obupheleleyo. Alahlekelwa kuko konke ukukhanya ebebenokukufumana ngecebo losindiso, aza asaqhubeka ethembele emadini naseziminikelweni zawo ezingelolutho. Ingcwele yasezulwini yayisele ithabathe indawo yaleyo yasemhlabeni, ukanti wona ayengenalwazi ngolu tshintsho. Ngenxa yoko ayengenakuxhamla kulamlo lukaKristu endaweni engcwele.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Abaninzi bakhangela ngoloyiko olukhulu indlela amaYuda awaziphatha ngayo ekumgatyeni nasekumbetheleleni uKristu; yaye xa befunda imbali yokuphathwa kwakhe kakubi nokuhlazisayo, bacinga ukuba bayamthanda, nokuba ngebengazange bamkhanyele njengoko wenza uPetros, okanye bambethelele njengoko enjenjalo amaYuda. Kodwa uThixo, ofunda iintliziyo zabo bonke abantu, ulubeke eluvivinyweni olo thando ngoYesu ababesithi bayaluziva. Izulu lonke labukela ngomdla onzulu kakhulu ukwamkelwa kwesigidimi sengwevu yokuqala. Kodwa abaninzi ababesithi bayamthanda uYesu, nababethulula iinyembezi xa befunda ibali lomnqamlezo, basigculela isigidimi esilungileyo sokuza kwakhe. Endaweni yokusamkela eso sigidimi ngovuyo, basivakalisa njengenkohliso. Babezithiyile abo babekuthanda ukubonakala kwakhe baza babagxotha emabandleni. Abo bawalayo umyalezo wokuqala babengenakuxhamla kowesibini; kananjalo abazange baxhamle sisikhalo sasemini-ebusuku, esasisimele ukubalungiselela ukuba bangene noYesu ngokholo bangene kweyona ndawo ingcwele yendlu engcwele yasezulwini. Kwaye ngokwala ezo zigidimi zimbini zangaphambili, benze ukuqonda kwabo kwaba mnyama kangangokuba abanakubona kukhanya kwisigidimi sengwevu yesithathu, esibonisa indlela eya kweyona ndawo ingcwele. Ndabona ukuba njengoko amaYuda ambethelelayo uYesu, ngokunjalo amabandla angamagama nje aye azibethelele ezi zigidimi, yaye ngenxa yoko awanalo ulwazi lwendlela eya kweyona ndawo ingcwele, kwaye akanakuxhamla kukuncenga kukaYesu apho. NjengamaYuda, awayenikela imibingelelo yawo engenamsebenzi, nawo anikela imithandazo yawo engenamsebenzi kuloo ndawo uYesu ayishiyileyo; yaye uSathana, onwatyiswe yile nkohliso, uzithabathela isimilo sobuqu benkolo, aze akhokelele iingqondo zaba bazibiza ngokuba ngamaKristu kuye ngokwakhe, esebenza ngamandla akhe, nangeempawu zakhe, nangezimanga zobuxoki, ukuze abaqinise emgibeni wakhe.” Early Writings, 259–261.

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