Article

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

Incwadi kaYoweli neBandla lama-Adventist eSuku lweSixhenxe laseLawodikea - Inombolo Yamashumi Amathathu ananye

Number Thirty-One

Inani Lamashumi Amathathu Ananye

Author

Jeff Pippenger

Published

January 18, 2026

Formats

PDF
Word
Song MP3

The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Ukuzaliseka kokugqibela kwezinto ezintathu zobuMesiya okufumaneka kwiNcwadi kaMateyu kuchonga iziqalelo ezintathu zophawu lwendlela lomthetho weCawa; ukusasazwa kwabantu bakaThixo ngexesha lomthetho weCawa, njengoko kufanekiswa kukusasazwa komhlambi omncinane ngomhla we-22 Oktobha 1844, kwanokusasazwa kwabafundi emnqamlezweni. Zombini ezo zisasazo ziyahambelana nomthetho weCawa. Ngokunxulumene neGalili, engumfuziselo wenqaku lokujika lesiprofeto, abantu abebesebumnyameni de kube ngumthetho weCawa baza kubizelwa ukuphuma ebumnyameni. Abo bantu bangomnye umhlambi kaThixo, abasebenzi beyure yeshumi elinanye abavuselwa kumbandela wengxabano yeSabatha njengoko bebizelwa ukuphuma eBhabhiloni. Ukubizwa kwabo ukuphuma eBhabhiloni sisigaba sesibini somgwebo, esiqala endlwini kaThixo, size ke ngexesha lomthetho weCawa sijamelane nabo bangaphandle kweYerusalem.

## The Tenth Messianic Waymark is The Sunday law Scattering

Uphawu lweshumi lukaMesiya lulo uMthetho weCawa Wokusasaza

> But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

> Kodwa konke oku kwenzeka, ukuze izibhalo zabaprofeti zizaliseke. Baza bonke abafundi bamshiya, basaba. Mateyu 26:56.

## Prediction

Isiprofeto

> Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

> Vuka, krele, uchase umalusi wam, nendoda engumlingane wam, utsho uYehova wemikhosi; mbethe umalusi, zize iigusha zichithachitheke; mna ndiya kubuyisela isandla sam kwabancinane. Zekariya 13:7.

> “We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

> “Siza kusasazeka kakhulu kungekudala, yaye oko simele sikwenze kufuneka kwenziwe ngokukhawuleza.” Fundamentals of Christian Education, 535.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> “Kuza ixesha apho siya kwahlulwa size sichithachithwe, yaye ngamnye kuthi kuya kufuneka eme engenalo ilungelo lobudlelane nabo banokholo oluxabisekileyo olufanayo; yaye unokuma njani ngaphandle kokuba uThixo usecaleni kwakho, yaye uyazi ukuba nguye okukhokelayo nokukukhokela?” Review and Herald, Matshi 25, 1890.

## The Eleventh Messianic Waymark is the Calling of the Gentiles

Uphawu lweshumi elinanye lukaMesiya kukubizwa kweeNtlanga

> That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

> Ukuze kuzaliseke oko kwakuthethwe nguEsaya umprofeti, esithi, Ilizwe lakwaZebhulon, nelizwe lakwaNafetali, ngasendleleni yolwandle, ngaphaya kweYordan, iGalili yeentlanga; Abantu ababehli ebumnyameni babona ukukhanya okukhulu; nabo babehleli emhlabeni nasethunzini lokufa kwaphumela kubo ukukhanya. Mateyu 4:14–16.

## Prediction

Isiprofeto

> Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

> Noko ke ubumnyama abusayi kuba njengokuba babunjalo ekubandezelekeni kwakhe, xa ekuqaleni walicinezela kancinane ilizwe lakwaZebhulon nelizwe lakwaNafetali, waza emva koko walibandezeleka ngakumbi ngendlela yolwandle, ngaphaya kweYordan, eGalili yeentlanga. Abantu ababehamba ebumnyameni babone ukukhanya okukhulu; abo bahlala elizweni lesithunzi sokufa, kubo kukhanye ukukhanya. Isaya 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

Ngomthetho weCawa, imvula yasemva iya kuthululwa ngaphandle komlinganiselo, yaye iiNtlanga ziya kubona ukukhanya okukhulu. Intshutshiso iya kubachithachitha abathembekileyo, ize isasaze isigidimi.

> “‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

> “‘Baya kuninikelela kwiinkundla, … ewe, kwanaphambi kweerhuluneli nookumkani niya kuziswa ngenxa yaM, kube bubungqina kubo nakwiiNtlanga.’ Mateyu 10:17, 18, R. V. Intshutshiso iya kuwusasaza ukukhanya. Abakhonzi bakaKristu baya kuziswa phambi kwamadoda amakhulu eli hlabathi, athi, ukuba bekungengoku, mhlawumbi angaze ayive ivangeli. Inyaniso iye yamelwa gwenxa kula madoda. Baye bamamela izityholo zobuxoki ngokuphathelele ukholo lwabafundi bakaKristu. Amaxesha amaninzi ekuphela kwendlela abanokufunda ngayo isimilo salo sokwenene bubungqina babo baziswa ematyaleni ngenxa yokholo lwabo. Xa bephandwa, bayafuneka ukuba baphendule, nabo abagwebi babo baphulaphule ubungqina obunikelwayo. Ubabalo lukaThixo luya kuphiwa abakhonzi baKhe ukuze bahlangabezane neso sihlandlo songxamiseko. ‘Niya kunikwa,’ utsho uYesu, ‘kwangelo lixa eniya kuthetha ngako. Kuba asini nina nithethayo, nguMoya kaYihlo othetha kuni.’ Njengoko uMoya kaThixo ekhanyisa iingqondo zabakhonzi baKhe, inyaniso iya kubekwa ngamandla ayo obuthixo nangexabiso layo elinqabileyo. Abo bayalayo inyaniso baya kuma bayimangalela bayicinezele abafundi. Kodwa phantsi kwelahleko naphantsi kweembandezelo, kude kuse ekufeni, abantwana beNkosi mabatyhile ubulali boMzekelo wabo wobuthixo. Ngaloo ndlela kuya kubonakala umahluko phakathi kwezicaka zikaSathana nabameli bakaKristu. UMsindisi uya kuphakanyiswa phambi kwabalawuli naphambi kwabantu.

> “The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

> “Abafundi abazange babelekwe isibindi nokuqina kweenkolo-nyulu de kwafuneka olo lubabalo. Emva koko isithembiso soMsindisi sazaliseka. Xa uPetros noYohane banikela ubungqina phambi kweBhunga leSanhedrin, abantu ‘bamangaliswa; baza baqonda ukuba babekunye noYesu.’ IZenzo 4:13. NgoStefano kubhaliwe kwathiwa, ‘bonke ababehleli eBhungeni, bemgqolozele ngokuqinileyo, babubona ubuso bakhe bunjengobuso bengelosi.’ Abantu ‘ababa nako ukumelana nobulumko nomoya awayethetha ngawo.’ IZenzo 6:15, 10. Kwaye uPawulos, ebhala ngokuthethwa kwetyala lakhe kwinkundla yooKesare, uthi, ‘Ekuzithetheleleni kwam kokuqala akubangakho namnye owema ngecala lam, koko bonke bandishiya.... Kodwa iNkosi yema ngakum, yandomeleza; ukuze ngam isigidimi sivakaliswe ngokupheleleyo, nokuze zonke iintlanga zive; ndaza ndahlangulwa emlonyeni wengonyama.’ 2 Timoti 4:16, 17, R. V.”

> “The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

> “Abakhonzi bakaKristu babengamelanga balungise intetho esele imisiwe abaya kuyinikezela xa beziswa ematyaleni. Ukulungiselela kwabo kwakumele kwenziwe imihla ngemihla ngokugcina ngenx’ engcwele iinyaniso ezixabisekileyo zeLizwi likaThixo, nangokomeleza ukholo lwabo ngomthandazo. Xa beziswa ematyaleni, uMoya oyiNgcwele wayeya kuzibuyisela engqondweni zabo kanye ezo nyaniso zaziza kufunwa.” The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Umgwebo uqala ngendlu kaThixo ngo-9/11 yaye uphela ngomthetho weCawa, xa ke umgwebo usiya kumhlambi kaThixo ongomnye ongaphandle kwendlu kaThixo.

## The Twelfth Messianic Waymark is Judgment to the Gentiles

Umqondiso Weshumi Elinesibini WobuMesiya nguMgwebo kwiintlanga

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

> ukuze kuzaliseke okwathethwayo ngoEsaya umprofeti, esithi, Yabonani umkhonzi wam endimnyulileyo; intanda yam ekholiswa kakuhle ngumphefumlo wam: ndiya kubeka uMoya wam phezu kwakhe, yaye uya kuzisa umgwebo kwiintlanga. Akayi kubambana, akayi kukhala; akuyi kubakho bani uva ilizwi lakhe ezitratweni. Ingcongolo etyumkileyo akayi kuyaphula, nomsonto womsi akayi kuwucima, ade awukhuphele ekoyiseni umgwebo. Kwaye egameni lakhe ziya kuthembela iintlanga. Mateyu 12:17–21.

## Prediction

Isiprofeto

> Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

> Yabonani umkhonzi wam, endimxhasayo; onyuliweyo wam, othokoza ngaye umphefumlo wam; ndibeke uMoya wam phezu kwakhe: uya kuzisa umgwebo kwiintlanga. Akayi kukhwaza, angaphakamisi lizwi, angalenzi livakale esitratweni. Ingcongolo etyumkileyo akayi kuyaphula, nomsonto womsi otshayayo akayi kuwucima: uya kuwukhupha umgwebo ube yinyaniso. Akayi kusilela, engayi kudimazeka, ade awumise umgwebo emhlabeni: neziqithi ziya kuwulindela umthetho wakhe. Isaya 42:1–4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Ukuvalwa komgwebo wendlu kaThixo kwaqala ngoJulayi ka-2023, xa kwavakala ilizwi ezitratweni apho uMoses noEliya babefile belele entilini yamathambo awomileyo afileyo. Xa elo lizwi lavakalayo, umgwebo waqalisa ukuvala indlu kaThixo, waza waqhubekela ngasemgwebeni weeNtlanga. Kukho ukuzalisekiswa kukaMesiya okulishumi elinesibini encwadini kaMateyu okuchonga imiqondiso emikhulu yendlela kwintshukumo yohlaziyo lwamakhulu alikhulu anamashumi amane anesine amawaka. Ezo miqondiso zilishumi elinesibini zimelwe ngokomfuziselo nguMesiya. 1989; 1996; 9/11, 2001; Julayi 18, 2020; Julayi 2023; 2024; iSikhalo Sasezinzulwini Zobusuku, ukwahlulwa kwababingeleli nomthetho weCawa zonke ziyachongwa, i-9/11 inobungqina bangaphakathi nobangaphandle, nomthetho weCawa unobungqina bangaphakathi bokuchithachithwa, kwaze emva koko kwalandela amangqina amabini exesha lomgwebo labasebenzi beyure yeshumi elinanye. Iimiqondiso zendlela ezisithoba zentshukumo yohlaziyo lwamakhulu alikhulu anamashumi amane anesine amawaka zichongwe ngokuthe ngqo encwadini kaMateyu.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

UMateyu yi-alpha yeTestamente eNtsha, yaye iSityhilelo siyi-omega. UMateyu ngumsebenzi wobugcisa wesiprofeto, obubaluleko bawo babutywiniwe kwada kwangemihla yokugqibela. Uqulethe izahluko ezilishumi elinesibini ze-omega, ezihambelana ne-alpha yeGenesis isahluko se-11 ukuya kwele-22. Njenge-alpha kwiSityhilelo, uhambelana nobudlelane obuphefumlelweyo bukaDaniyeli neSityhilelo. Oko kutyhiliweyo ngeencwadi zikaDaniyeli neSityhilelo ngokuphathelele ubudlelane bazo besiprofeto, kuya kuba yinyaniso nakubudlelane bukaMateyu neSityhilelo. Oko esixelelwe kona ngaloo migca kuya kulingana noku:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

Encwadini kaMateyu, kwaqhubekiswa kwaloo mgca mnye wesiprofeto njengakwiNcwadi yeSityhilelo.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “ISityhilelo yincwadi etywiniweyo, kodwa ikwangencwadi evuliweyo. Ibhala ngeziganeko ezimangalisayo eziza kwenzeka ngemihla yokugqibela yembali yalo mhlaba. Iimfundiso zale ncwadi ziqinisekile, azingezizo ezimfihlakalo nezingaqondakaliyo. Kuyo kwa loo mgca mnye wesiprofeto uqhubekekiswa njengakuDaniyeli. Ezinye iziprofeto uThixo uziphindile, ngaloo ndlela ebonisa ukuba kufuneka zinikwe ukubaluleka. INkosi ayiziphindi izinto ezingenasiphumo sibalulekileyo.” Manuscript Releases, volume 9, 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Incwadi kaMateyu ithabatha “umgca ofanayo wesiprofeto” njengeseSityhilelo nekaDaniyeli, yaye izalisekiswa ngokugqibeleleyo encwadini yeSityhilelo, kuba igama elithi “isincedisi esigqibezelayo” lithetha ukugqibelela.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “KwisiTyhilelo zonke iincwadi zeBhayibhile zidibana zize ziphelele. Apha kukho ukugqityezelwa kwencwadi kaDaniyeli. Enye sisiprofeto; enye isityhilelo. Incwadi eyayitywiniwe asiyo iSityhilelo, koko yile nxalenye yesiprofeto sikaDaniyeli enxulumene nemihla yokugqibela. Ingelosi yayala yathi, ‘Ke wena, Daniyeli, wavale amazwi, uyitywine incwadi kude kube lixesha lokuphela.’ Daniyeli 12:4.” IZenzo ZabaPostile, 585.

Matthew, Daniel and Revelation are the same book.

uMateyu, uDaniyeli neSityhilelo yincwadi enye.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Iincwadi zikaDaniyeli neseSityhilelo zimanyene. Enye sisiprofeto, enye isisityhilelo; enye yincwadi etywiniweyo, enye yincwadi evuliweyo. UYohane weva iimfihlelo ezathethwa ziindudumo, kodwa wayalelwa ukuba angazibhali.” The Seventh-day Adventist Bible Commentary, umqulu 7, 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Kwabonakala kubalulekile ukuthabatha ixesha ukubeka incwadi kaMateyu kumxholo wayo, nto leyo enokugxininisa ukubaluleka kobuprofeti kokuba uPetros wayeseKesareya Filipi, phambi kokuba ndibuyisele isifundo kwincwadi kaYoweli. Ndiya kuzama ukushwankathela oko ndikuqapheleyo encwadini kaMateyu, ngenjongo yokubonakalisa ukubaluleka okukhulu kobuprofeti kukaPetros eseKesareya Filipi, eyiPanium kaDaniyeli ishumi elinanye iindima zeshumi elinesithathu ukuya kweleshumi elinesihlanu.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

Incwadi kaMateyu yakhiwe phezu kwemigca emithathu yesiprofeto eyahlukeneyo. Umgca wokuqala ngowezahluko ezilishumi zokuqala; umgca wesibini ngowe zahluko ezilishumi elinesibini ezilandelayo, ezilandelwa ngumgca wesithathu owenziwe zizahluko ezintandathu. Izahluko ezilishumi zokuqala zimela ingelosi yokuqala yeSityhilelo seshumi elinesine, izahluko ezilishumi elinesibini ezilandelayo zimela ingelosi yesibini yeSityhilelo seshumi elinesine, yaye izahluko ezintandathu zokugqibela zimela ingelosi yesithathu yeSityhilelo seshumi elinesine. Andikakungqineli ngokucacileyo oku kuqwalaselwa, kodwa kunokwenziwa ngokulula. Phambi kokuba sikwenze oko, ndinqwenela ukuqhubeka ndizoba eminye yemigca ebanzi ngakumbi phezu komzobo oyincwadi kaMateyu.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

Umgca wesibini wezahluko zeshumi elinanye ukuya kwezingamashumi amabini anesibini umelwe yingelosi yesibini, yaye ingelosi yesibini ihlala ibonakalisa ukuphindwa kabini, kuba iBhabheli iwile, iwile. Izahluko zeshumi elinanye ukuya kwezingamashumi amabini anesibini zeGenesis zibeka phambili isithembiso, kwandule ke umnqophiso kaThixo onamanyathelo amathathu nabantu abanyuliweyo ngopatiriyaka uAbram. Eyona ndima isembindini kanye kwezo zahluko zilishumi elinesibini ichaza “ulwaluko” njengomqondiso womnqophiso, yaye lwamiselwa kwelesibini kula manyathelo mathathu. Eyona ndima isembindini kanye kumgca womnqophiso ofanayo kaMateyu kuxa igama likaSimon Barjona litshintshwa libe 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.

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

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Igama likaPetros limela ikhulu elinamashumi amane anesine amawaka, yaye umele udidi olusekela ukholo lwalo ekuveni umyalezo kaKristu. Asingomyalezo nje ongaye uYesu, koko ngumyalelo lowo uYesu awawuchaza njengalowo wanikwa uPetros yiNkosi ngokwayo.

> He saith unto them, But whom say ye that I am?

> Wathi kubo, Ke nina nithi ndingubani na?

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

> Waphendula uSimon Petros wathi, Wena unguKristu, uNyana kaThixo ophilileyo. Waza uYesu waphendula wathi kuye,

> Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

> Usikelelekile wena, Simon Barjona; ngokuba inyama negazi azikutyhilanga oku, koko nguBawo osezulwini. Mateyu 16:15–17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Ukholo lukaPetros lusekelwe ekubeni uYesu abe nguKristu—uMesiya. Igama likaPetros latshintshwa, njengoko kwanokuba kwaba njalo ngelikaAbram ukubonakalisa ubudlelwane bomnqophiso, yaye igama lakhe lilingana no-144,000, yaye kanye kuloo ndinyana, impikiswano enkulu ichazwa njengeLitye eliyisiseko sebandla, elaliza koyisa kwiicawa zesihogo. Ikhulu elinamashumi amane anesine amawaka lilubonakaliso lokugqibela lwabantu abanyuliweyo bomnqophiso, yaye uPetros umele elo qela.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

UPetros ukwamele ngaxeshanye nebandla lokuqala lamaKristu, ibandla labafundi, kuba leyo yimbali apho uKristu wabeka khona isiseko sebandla Lakhe. UKristu usisiseko, kanjalo ulilitye lembombo eliphezulu, yaye uPetros ungumqondiso womtshakazi wokuqala ongumKristu nowomtshakazi wokugqibela ongumKristu. Ngenxa yoko, uPetros ungumqondiso we-alpha nowe-omega kwivesi enye.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Loo ndinyana inye yeyona ndinyana isembindini kwizahluko ezilishumi elinesibini ezimela isigidimi sengelosi yesibini, yaye uPetros “uphindwe kabini” njengomtshakazi wokuqala kwananjengomtshakazi wokugqibela. Umtshakazi wokugqibela uya kuba semfazweni nesinagoge likaSathana, yaye umtshakazi wokugqibela uya kwenziwa ngamaqela amabini. Elinye iqela, abangamakhulu alikhulu anamashumi amane anesine amawaka; elinye iqela sisihlwele esikhulu. Isihlwele esikhulu simelwe yiSmirna, yaye abangamakhulu alikhulu anamashumi amane anesine amawaka bamelwe yiFiladelfiya.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Amakhulu alikhulu anamashumi amane anesine amawaka ngamaFiladelfiya, yaye ukutshintshwa kwegama likaPetros kwindima yeshumi elinesibhozo kumela ukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. Ungumfuziselo wabo batywiniweyo, yaye kuloo ndima, eyona ndima isembindini kanye yezahluko ezilishumi elinesibini zomnqophiso, uhambelana neyona ndima isembindini kanye kwizahluko ezilishumi elinesibini zeGenesis, apho ulwaluko luchongwa njengophawu. ISityhilelo izahluko zeshumi elinanye ukuya kwamashumi amabini anesibini zinika umgca wesithathu kwizahluko ezilishumi elinesibini zobungqina bomnqophiso, yaye eyona ndima isembindini kwezo zahluko zilishumi elinesibini ichonga umtshato wehenyukazi leSityhilelo 17 nookumkani behlabathi.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Yaye irhamncwa eyayikho, ingasekho, yona ngokwayo ingowesibhozo, yaye ingowabasixhenxe, yaye iya entshabalalweni. IsiTyhilelo 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Le vesi ibandakanyekile ekuchongeni ukuwa kokugqibela kweBhabheli enkulu, yaye ukuwa kokuqala kweBhabheli kwakusesahlukweni sokuqala somgca womnqophiso onezahluko ezilishumi elinesibini weGenesis. UPetros umele ikhulu elinamashumi amane anesine amawaka kwivesi esembindini, ehambelana nevesi esembindini weGenesis. Kwivesi esembindini yeSityhilelo, ukuwa kweBhabheli enkulu kuzisa esiphelweni ibali likaNimrod, umzingeli omkhulu waseBhabheli.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Iindinyana ezisembindini zayo nganye kwezi migca mithathu yesiprofeto zichonga nokuba litywina likaThixo okanye uphawu lwerhamncwa. Umnqophiso wokufa waseBhabheli owawusekuqaleni kwiGenesis ufikelela esiphelweni sawo kwiSityhilelo. Ngokwenza oko ubeka isiqalo nesiphelo kuyo yonke le migca mithathu, xa idityaniswa kunye, umgca phezu komgca. Apho uPetros asetyenziswa khona njengomfuziselo wempikiswano enkulu phakathi kweLiwa namasango eSihogo kulapho kukho umyalezo wengelosi yesibini, kuba umyalezo wengelosi yesibini uthi iBhabheli iwile (uNimrodi), iwile (ihenyukazi laseRoma). Umgca wesibini kwimigca emithathu kaMateyu ngumyalezo wengelosi yesibini kuba uchonga ukuwa okubini kweBhabheli. Uveza umtshato wobuxoki kanye apho umtshato oyinyaniso ugqityezelwa khona, emthethweni weCawa. Umele inani “8” njengomgunyathi wabantu bakaThixo abangabo abasibhozo bokwenyaniso. Upopu ukwaboniswa njengolinganisa uThixo ngobuxoki, kuba wayekho, ukanti ukho, yaye uya kunyuka. Unyuka kanye apho umqondiso wesizwe unyuka khona—emthethweni weCawa.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

KuMateyu kukho ukuzaliseka kobuMesiya okulishumi elinesibini, yaye kukho phakathi kweziprofeto ezingamakhulu amathathu ukuya kwamakhulu amahlanu ngoMesiya kwiTestamente eNdala. UMateyu uqulethe ukuzaliseka okulishumi elinesibini okuchongwe ngokungqalileyo, kugqitha kude kakhulu kunazo naziphi na kwezinye iivangeli ezintathu. Oko kuzaliseka kulishumi elinesibini kuhambelana neempawu zendlela ezisithoba ezahlukileyo kwintshukumo yohlaziyo yabangamakhulu alikhulu anamashumi amane anesine amawaka. Isithoba sifuzisela ukuphelela, kuba akukho nani lingaphaya “kwesithoba,” kuba bonke obunye ubungakanani obulandela “isithoba,” busebenzisa kuphela amanani alithoba ukusuka kwenye ukuya kwesithoba, kunye noziro. Isithoba bubuzaliso. Kwezo mpawu zendlela zisithoba, zimbini ezinokungaphezu kokunye kokuzaliseka kukaMateyu. U-9/11 unezimbini, yaye umthetho weCawa unezintathu.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Ixesha lokuphela ngowe-1989, ukumiselwa ngokusesikweni komyalezo ngowe-1996, kulandelwa yi-9/11, kulandelwe kukudana komhla we-18 kaJulayi, 2020, kulandelwe lilizwi entlango ngoJulayi ka-2023, elakhokelela eluvukweni luka-2024, olukhokelela kwiSikhalo saphakathi kobusuku, silandelwe kukwahlulwa kwababingeleli, okuphelela emthethweni weCawa. Imiqondiso elithoba, omnye wayo unamangqina amabini nomnye unamangqina amathathu; i-9/11 inabini nomthetho weCawa unamathathu. Oku kuthetha ukuba kumgca wohlaziyo wamawaka alikhulu anamashumi amane anesine, amangqina amabini e-9/11 ade aye kumangqina amathathu omthetho weCawa—aphawula ixesha lokutywinwa kwamawaka alikhulu anamashumi amane anesine. Iimpawu ezilishumi elinambini zihambelana nayo yonke intshukumo yohlaziyo, yaye ngokwenjenjalo, zigxininisa zize zichonge ixesha lokutywinwa kwamawaka alikhulu anamashumi amane anesine ukusuka kwi-9/11 kuse emthethweni weCawa.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

Ngokwenza njalo, ichaza amangqina amabini ku-9/11, kwanamangqina amathathu kumthetho weCawa. La mangqina mabini ku-9/11 sisigidimi sengelosi yesibini, yaye amangqina amathathu kumthetho weCawa sisigidimi sengelosi yesithathu. Ngoko ke, umgca oveliswe zizaliseko zikaMateyu zeziprofeto zikaMesiya uwahlula yaye uwandise ngokugxininisa ixesha lokutywinwa, lo gama uchonga ingelosi yesibini njenge-alpha kwimbali yexesha lokutywinwa, nangelosi yesithathu njenge-omega. Oko kuthetha ukuba ixesha lokutywinwa livalelwe phakathi kwenani lesibini nenani lesithathu, ngaloo ndlela kubekwa amashumi amabini anesithathu, uphawu locamagushelo—phezu kwembali yonke yokutywinwa.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

Encwadini kaMateyu kukho imigca emithathu yesiprofeto, emele ingelosi yokuqala, eyesibini neyesithathu ngokulandelelana, yaye izahluko ezilishumi elinambini kumgca wesibini kaMateyu zimele umnqophiso kunye namawaka alikhulu anamashumi amane anesine, kuba loo nto iyi-omega kumo kaGenesis womnqophiso we-alpha noAbram. Oku kukwathetha ukuba njengokuba ingelosi yesibini, xa uPetros emele zombini umtshakazi wokuqala nowokugqibela wobuKristu, ukuphindwa kabini kukaPetros kuseka imfuno yesiprofeto yokuphindwa kabini kwingelosi yesibini. Ngobungqina bamangqina amathathu inani leshumi elinambini liyintambo ebopha kunye imigca emithathu yezahluko ezilishumi elinambini, ngoko xa sifumana omnye umelo wenani leshumi elinambini encwadini kaMateyu, kufuneka ulungelelaniswe nelinye ishumi elinambini elikwincwadi kaMateyu.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Izahluko ezilishumi elinesibini zikaMateyu, eziqala ngenani elingumfuziselo elilishumi elinanye zize ziphele ngelingqabane lalo elingumfuziselo, inani lamashumi amabini anesibini, zihambelana nomgca wohlaziyo wabali likhulu elinamashumi amane anesine amawaka, omelwe kukuzalisekiswa kukaMesiya okulishumi elinesibini, ngaloo ndlela zibonakalisa “ukuphindaphindwa” kwesibini emgceni wengelosi yesibini. Ukuzalisekiswa kukaMesiya okulishumi elinesibini, kunye nezahluko ezilishumi elinesibini, kukuthi “ukuphindaphindwa” kwengelosi yesibini, kodwa xa kuphindaphindwe omnye nomnye zimela i-144,000. UPetros uphindwe kabini, yaye nenani elilishumi elinesibini nalo liphindwe kabini. Ezo ziphindaphindo zizalisekisa ukuphindaphindwa kweBhabheli isiwa kabini.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Izahluko zeshumi elinanye ukuya kumashumi amabini anesibini zimela ingelosi yesibini yeSityhilelo seshumi elinesine. Ishumi lingumfuziselo wovavanyo, yaye uvavanyo lokuqala kwezintathu zizahluko ezilishumi zokuqala zikaMateyu. “Ishumi” lifanekisela uvavanyo. Ngenxa yokuba uMateyu eyi-alpha kwi-omega yeSityhilelo, isahluko sokuqala sako nasiphi na kwezi ncwadi siqala ngesityhilelo sikaYesu Kristu. Kwisahluko sokuqala uYosefu uyavavanywa malunga nokuba uya kuyikholelwa na ingelosi okanye akayi kuyikholelwa. Umlingane wakhe yayinguZakariya, uyise kaYohane umBhaptizi, owangakholwayo waza wasilela kolu vavanyo lunye. Omnye wamkela ukuzalwa okwakulungiselelwe lulungiselelo lobuthixo, omnye wona wathandabuza.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

Kwisahluko sesibini uHerode wayesoyika ukuzalwa kokumkani omtsha, yaye uYosefu noMariya basabela eYiputa. UYohane umBhaptizi wazisa uvavanyo lokuqala kwisahluko sesithathu, uvavanyo lokuqala olo uDade White aluchaza njengovavanyo lobomi nokufa, kuba wabhala esithi “abo bawalayo umyalezo kaYohane babengenakuxhamla ngoYesu.” Ingelosi yokuqala ingumyalezo wokuvavanya obiza abantu, njengoko wenzayo noYohane, ukuba boyike uThixo, kuba ilixa lomgwebo kaThixo liyeza. Oku kumelwa nguYohane xa wabuza wathi “ngubani onilumkisileyo ukuba nibaleke kwingqumbo ezayo?”

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Emva koko kwisahluko sesine, uYesu uzila iintsuku ezingamashumi amane eziphela ngovavanyo oluthathu olwahlukileyo, kuba uvavanyo oluthathu lusoloko lumelwe kwisigidimi sengwevu yokuqala. Emva koko uYesu waqalisa ukwakha iziseko ngokunyula abafundi baKhe, kuba ngoEzra noNehemiya iziseko zetempile zabekwa kwimbali yommiselo wokuqala, yaye ngamaMillerite, iziseko zabekwa kwimbali yengwevu yokuqala. Iziseko ziziiNtsikelelo, zilandelwa yimimangaliso yaKhe eyakhokelela ekuthumeleni kwaKhe abafundi abalishumi elinesibini de kube sekupheleni kwesahluko seshumi. Abafundi abalishumi elinesibini babesemiswe endaweni yabo ngelo xesha, yaye imiphefumlelwe ichaza ukuba abafundi babesisiseko sebandla lamaKristu. Ngesahluko seshumi elinanye iziseko zazigqityiwe.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

Kwisahluko seshumi elinanye abafundi bakhonza bebodwa, uYesu ekodwa, oko kubonisa ngokucacileyo ikhefu elahlukileyo phakathi kwesahluko seshumi neshumi elinanye. Izahluko zokuqala ukuya kweshumi zingumyalezo wengelosi yokuqala; loo myalezo waphela ekufikeni kowesibini. Ingelosi yesibini ivelisa ukwahlukana, ukohlukana njengakwiiMillerite nakumaProtestanti. Isahluko seshumi siphela ngoYesu ezahlula kubafundi, yaye kwisahluko seshumi elinanye ukodwa.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Isahluko seshumi elinanye ukuya kwesesibini anesibini simela ingelosi yesibini, sikhokelele kwisahluko samashumi amabini anesithathu ukuya kwesesamashumi amabini anesibhozo, njengomgca wesithathu wengelosi yesithathu. Kambe ke, ingelosi yesithathu ifika kumthetho weCawa, nto leyo emelwa yiPasika yezahluko zamashumi amabini anesithandathu ukuya kwesesamashumi amabini anesibhozo. “23” luphawu loxolelaniso, yaye esokuqala kwezo zahluko zintandathu simela isigidimi sengweosi yokuqala, kanti ezokugqibela ezintathu zimele isigidimi sengweosi yesithathu. Ezi zahluko zimbini eziphakathi (24 & 25) zimele ingelosi yesibini. Izahluko ezintathu zokugqibela ziqulathe “23” iimpawu zendlela ezithile ezihambelanisa isahluko “23,” njengengelosi yokuqala okanye isiqalo, nezahluko zamashumi amabini anesithandathu ukuya kwesesamashumi amabini anesibhozo njengeyesithathu, zineempawu zendlela ezi-“23”. Isahluko 23 siyingelosi yokuqala, yaye ezi zibini zilandelayo ziyingelosi yesibini, kanti ezithathu zokugqibela ziyingelosi yesithathu.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Umgca wesithathu kuMateyu umele ingelosi yesithathu, yaye wahlulwe waba ngamanyathelo amathathu. Isahluko 23 linyathelo lokuqala, kwaye liyingelosi yokuqala. Izahluko 24 no-25 linyathelo lesibini, kwaye ziyingelosi yesibini. Izahluko 26, 27, no-28 linyathelo lesithathu, kwaye ziyingelosi yesithathu. Isahluko esinye sengelosi yokuqala, izahluko ezibini zengelosi yesibini, nezithathu zengelosi yesithathu. Eyesithathu, eyiPasika, emele umnqamlezo, yona ke ehambelana nomthetho weCawa, ikwamele nePentekoste.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

IPentekoste linani elingu-50, yaye u-50 ngumqondiso weJubili. IJubili iqulethe unyaka wamashumi amane anesithoba, isiphelo somjikelo wesixhenxe seminyaka esixhenxe. Inani elingu-49 landulela inani elingu-50, kodwa linxulumene nalo ngokuthe ngqo. Umgca wesithathu kuMateyu uqala ngesahluko sama-23, uze ke ulandelwe zizahluko ezibini (24, 25) ezidibanayo zibe ngama-49, kanye ngaphambi kwengelosi yesithathu emele inani elingu-50.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Ukuqala komgca wezahluko ezithandathu ngu-“23” yaye isiphelo sawo singo-“23” iimpawu zendlela, kwaye inani elifunyanwa ngokudibanisa isahluko 26 no-27 no-28 lilingana no-“81,” olungumqondiso wababingeleli olufakwe kanye kwezo ndinyana zichonga ukuphalazwa kwegazi awayeza kulusebenzisa uMbingeleli Omkhulu waseZulwini kubulungiseleli baKhe bobubingeleli obukhulu. Ngenxa yesi sizathu, isihloko sesahluko “81” kwi-The Desire of Ages sisekelwe kuMateyu 28.

> “Chapter 81— ‘The Lord Is Risen’

> “Isahluko 81— ‘INkosi Ivukile’”

> “This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

> “Esi sahluko sisekelwe kuMateyu 28:2–4, 11–15.” Ulangazelelo Lwamaxesha Onke, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

Inani elithi “81” limela ububingeleli, yaye kwiLevitikus 8 kubekwa phambili iintsuku ezisixhenxe zokungcwaliswa kwababingeleli. KwiNumeri isahluko 8, kubekwa phambili ukuhlanjululwa kwabaLevi. Kwi-2 Kronike, ababingeleli “81” bayamchasa ukumkani u-Uziya, yaye eso sicatshulwa sinegalelo ngokuthe ngqo ekusekweni komyalezo wokutywinwa wamawaka alikhulu anamashumi amane anesine.

> But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

> Kodwa akuba enamandla, intliziyo yakhe yaphakanyiselwa entshabalalweni yakhe; kuba wonayo kuYehova uThixo wakhe, wangena etempileni kaYehova ukuba aqhumise isiqhumiso esibingelelweni sesiqhumiso. Waza uAzariya umbingeleli wangena emva kwakhe, ekunye naye ababingeleli bakaYehova abangamashumi asibhozo, ababengamadoda anobugorha. Baza bamelana noUziya ukumkani, bathi kuye, Akukokwakho, Uziya, ukuqhumisela uYehova isiqhumiso, koko kokwababingeleli oonyana baka-Aron, abangcwalisiweyo ukuba baqhumise isiqhumiso; phuma engcweleni; kuba ugabadhele; kananjalo oku akuyi kuba ludumo kuwe oluvela kuYehova uThixo.

> Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

> Ke kaloku u-Uziya wanomsindo, ephethe isiqhumiso ngesandla sakhe ukuba aqhumise isiqhumiso; yaye esenomsindo kubabingeleli, iqhenqa lavela kwasebunzini bakhe phambi kwababingeleli endlwini kaYehova, ecaleni kwesibingelelo sesiqhumiso. Waza uAzariya umbingeleli omkhulu, nabo bonke ababingeleli, bakhangela kuye; yaye, yabona, wayeneqhenqa ebunzini bakhe, baza bamkhuphela ngaphandle khona; ewe, naye ngokwakhe wakhawuleza ukuphuma, ngokuba uYehova wayembethile. Ke ukumkani u-Uziya waba liqhenqa kwada kwayimini yokufa kwakhe, wahlala endlwini eyahlukileyo, engumqhenqa; ngokuba wanqunyulwa endlwini kaYehova; noYotam unyana wakhe wayephethe indlu yokumkani, egweba abantu belizwe. 2 Kronike 26:16–21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Inani elingamashumi asibhozo ananye njengomfuziselo linxulunyaniswa nababingeleli abachasana neenzame zikaUziya zokunikela imibingelelo engcweleni. Isakhiwo sesiprofeto sesicatshulwa esingoUziya sihambelana nesakhiwo sesiprofeto sikaDaniyeli ishumi elinanye iindinyana zeshumi elinanye neshumi elinesibini. Zombini ezi zicatshulwa zikhomba ukumkani wasezantsi, ontliziyo yakhe iphakanyiswe ziimpumelelo zemfazwe, ngakumbi luloyiso lwakutshanje phezu kokumkani wasentla. Xa indinyana yeshumi elinanye kaDaniyeli ishumi elinanye yazalisekiswa nguPtolemy kwidabi laseRafiya, yena, njengoko wenzayo noUziya, wafuna ukunikela umbingelelo engcweleni eYerusalem, kodwa waxhathiswa ngababingeleli. Umgca phezu komgca la mangqina mabini achonga imfazwe yaseUkraine ephantse yaphela.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Isahluko samashumi asibhozo ananye se-The Desire of Ages sisekelwe kuMateyu 28, yaye sichaza uKristu enyuka esiya kuqalisa umsebenzi waKhe njengoMbingeleli oMkhulu waseZulwini.

> Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

> Ke kaloku kwezo zinto sizithethileyo, nantsi intsingiselo yazo ephambili: Sinombingeleli omkhulu onjalo, ohleli ngasekunene kwetrone yoBungangamsha emazulwini. Hebhere 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Inani elithi “81” lingumqondiso wababingeleli, yaye izahluko 26, 27, 28; inyathelo lesithathu lomgca wesithathu kuMateyu lidibanisa libe ngama-81. Inyathelo lesibini lidibanisa libe ngama-49, yaye inyathelo lokuqala lingama-23. Amashumi asibhozo ananye amela ababingeleli abangama-80 nombingeleli omkhulu omnye kubungqina buka-Uziya. Kulo mgangatho, ababingeleli abangama-80 ngabantu, yaye umbingeleli omkhulu ngoweButhixo. Ama-81 amela ukudityaniswa koButhixo nobuntu. Inani elinye kwinani lamashumi asibhozo ananye limela uButhixo.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

Inani elinye kwelishumi elinanye limela ubuntu yaye likwamele ubuThixo. Inani elinye kwinani elinamashumi amabini ananye limela ubuThixo, aze amashumi amabini amele ubuntu. Indibaniselwano yesibini nesinye inokubonwa kubafundi abasendleleni eya e-Emawusi.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Indibaniselwano yobuthathu nobunye luluntu nobuThixo njengoko kumelwe sisithando somlilo esivuthayo sikaShadrach, Meshach noAbednego.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Indibaniselwano sesine nesinye ichaza ukuba ukumanywa kobuThixo nobuntu kufezekiswa kwisizukulwana sesine.

The five and one combination identifies the five virgins waiting for the bridegroom.

Indibaniselwano yesihlanu nesinye ichonga iintombi ezintlanu ezazilindele umyeni.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Indibaniselwano yesithandathu nenye imela ubudlelane bomntu neSabatha yosuku lwesixhenxe, ekuyo uButhixo buyiNkosi yayo. Inani elithi “sithandathu” lingumfuziselo womntu, yaye elo linye nguKristu.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Indibaniselwano yesixhenxe nesinye imela ukuguquka kwebandla lesixhenxe laseLawodike liye kumava aseFiladelfiya.

81 is a symbol of the priests and their relation to the high priest.

81 luphawu lwababingeleli nobudlelane babo nombingeleli omkhulu.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Indibaniselwano yesithoba nenye ichaza ukuzaliseka. Ukukhulelwa kuthabatha iinyanga ezisithoba. Kwabakho izizukulwana ezili-9 ezakhokelela kuNowa, kwaza kwabakho nezizukulwana ezili-9 emva koko ezakhokelela emnqophisweni. UYesu wanikela umoya ngelixa lesithoba. Indibaniselwano yesithoba nenye ichaza ukugqitywa komsebenzi wokutywina abantu baKhe.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

Kulo mxholo, inani lokuqala luludibaniso lobuntu noButhixo, inani lesibini linguMfundisi wobuThixo, efundisa uluntu. Inani lesithathu lisigidimi seengelosi ezintathu, esisigidimi abafundiswa sona kwinani lesibini. Inani lesine lichaza isizukulwana sesine, ngaloo ndlela lichaza imbali yesiprofeto xa iintombi ezintlanu ezizizilumko zibonakaliswa, zize ziphinde zidalwe njengoko kumelwe lusuku lwesithandathu lwendalo. Emva koko inyathelo lesixhenxe lichaza uguquko oluya eFiladelfiya nemfihlelo yesibhozo esiphuma kwesixhenxe. Ngelo xesha umnqophiso uyagqitywa, nobubingeleli buka-“81” buyaphakanyiswa ukuze bugqibe umsebenzi omelwe linani lesithoba. Kwinqanaba ngalinye inani lokuqala liyiNgonyama yesizwe sakwaYuda, ekwangulo uPalmoni, uMbalisi waManani oMangalisayo. U-81 ungumqondiso wababingeleli. UPalmoni wadala onke amanani.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

Inani elilishumi elinanye limela isiqingatha samashumi amabini anesibini, yaye omabini la manani amela ukudityaniswa koButhixo nobuntu. Kwinqaku lakutshanje ndibandakanye iingxelo ezimbini ezithetha ngesiqalo nesiphelo.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Ingxelo yokuqala yabonisa ukuba xa uEllen White wayenemibono yakhe yokuqala engcwele ngokuphathelele ingcwele, waboniswa ukuba umthetho weSabatha wawukhanya ngakumbi kuneminye imithetho. Waboniswa kanjalo ukuba ngemihla yokugqibela “imfundiso yokuzalwa kukaKristu engumntu” yayambathiswe kukukhanya okuthambileyo. ISabatha yayikukukhanya ekuqaleni okwakumfuzisela imfundiso yokuzalwa kukaKristu engumntu ekupheleni. Indibaniselwano yoButhixo nobuntu yiyo imfundiso yokuzalwa kukaKristu engumntu, kuba iyimfundiso kaKristu yokuthabatha phezu Kwakhe inyama yomntu, aze ngaloo ndlela abeke umzekelo wokuba uButhixo obudityaniswe nobuntu aboni.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

Ishumi elinanye lidityaniswe neshumi elinanye lilingana namashumi amabini anesibini, yaye inani elilishumi elinanye liqala ngalunye lwemigca yomnqophiso elinezahluko ezilishumi elinesibini, yaye ngamnye uphela ngamashumi amabini anesibini. Izahluko zeshumi elinanye neendinyana zeshumi elinanye ngaphakathi kweziBhalo zimele imiqondiso yendlela yabaliwaka nekhulu elinamashumi amane anesine.

## 2014

2014

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Imfazwe yaseUkraine yaqala ngowama-2014, yaye ngumgca wangaphandle wexesha lokutywinwa kwamawaka alikhulu anamashumi amane anesine.

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

> Yaye ke ukumkani wasemzantsi uya kuvuswa ngumsindo, aphume aye kulwa naye, angulowo ukumkani wasemntla; kwaye uya kuhlanganisa isihlwele esikhulu; kodwa isihlwele eso siya kunikelwa esandleni sakhe. Daniyeli 11:11.

## July 18, 2020

18 Julayi 2020

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Ukudana kokuqala kwakukukulibazisa kukaYesu ukuya kuvusa uLazaro, ummangaliso ophezulu kunayo yonke nowokuba litywina likaThixo. UYesu walinda iintsuku ezine phambi kokuba amvuse uLazaro. Ivesi ekuYohane ichaza owokugqibela kwimimangaliso esixhenxe echongwe ngokuthe ngqo kwiVangeli kaYohane. Owokuqala yayikukuguqula amanzi abe yiwayini. Kukho ukukhanya okukhulu ekuthathelweni ingqalelo kwemimangaliso esixhenxe efikelela kuvuthondaba ngoYohane 11:11, yaye zonke izifundiswa zezakwalizwi ziyavumelana ukuba kuYohane kukho imimangaliso esixhenxe kuphela, ngokusekelwe ekubeni loo mimangaliso ichongwe ngokuthe ngqo. Ngenxa yesi sizathu, abamquki uvuko lukaKristu njengophawu lwesibhozo, kodwa lwalungummangaliso, yaye uvuko lwaKhe luluphawu lomnqophiso; ngoko ke uvuko encwadini kaYohane lungummangaliso wesibhozo, lowo ungowesixhenxe, kuba ummangaliso ngamnye kwimimangaliso esixhenxe eyandulelayo wenziwa ngamandla ovuko lwaKhe.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

> Watsho ezi zinto; kwaza emva koko wathi kubo, Umhlobo wethu uLazaro ulele; ke mna ndiya, ukuze ndimvuse ebuthongweni. Yohane 11:11.

## July, 2023

Julayi, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

NgoJulayi 2023, ilizwi lasentlango laqalisa ukukhwaza isigidimi esinawo uMoya wobomi.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Kwaye emva kweentsuku ezintathu nesiqingatha, uMoya wobomi ovela kuThixo wangena kubo, baza bema ngeenyawo zabo; kwaye uloyiko olukhulu lwehlela abo babebabona. IsiTyhilelo 11:11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

UYohane uzalwa kwiintsuku ezisibhozo ngaphambi komthetho weCawa, kuba kungumthetho weCawa apho uyise uZekariya athetha khona. Igama likaYohane litshintshwa lisuke kuZekariya liye kuYohane ngexesha lomthetho weCawa, xa ukutshintshwa kwegama lakhe kuchonga ubudlelane bomnqophiso. Ukuzalwa kufuzisela uvuko lwabo babulawelwa ezitratweni ngoJulayi 18, 2020.

> Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

> Inene ndithi kuni, Phakathi kwabo bazelwe ngabafazi akubangakho osukileyo mkhulu kunoYohane umBhaptizi; kanti ke oyena mncinane ebukumkanini bamazulu mkhulu kunaye. Mateyu 11:11.

## 2024

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

uIsaya uchaza ukuhlanganiswa kwesibini okwazalisekiswa ngowe-1849. Ukuhlanganiswa kwesibini kwaqala ngoJulayi ka-2023, yaye kuphela xa abantu bakaThixo betywiniwe.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Kuya kuthi ngaloo mini iNkosi iphinde yolule isandla sayo okwesibini, ukuze ibuyise intsalela yabantu bayo eseleyo, isuka eAsiriya, naseYiputa, nasePathrosi, naseKushe, naseElam, naseShinare, naseHamati, naseziqithini zolwandle. Isaya 11:11.

## Just Before the Sunday law

Kanye nje ngaphambi komthetho weCawa

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

UYesu usandul’ ukugqiba ukungena koloyiso, ngaloo ndlela echaza utshintsho olusuka kwiSikhalo Sasezinzulwini Zobusuku lusiya kumthetho weCawa; unabafundi abalishumi elinesibini ekunye naye, kuba babesele bekhethiwe ngaphambi komthetho weCawa.

> And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

> Waza uYesu wangena eYerusalem, nasetempileni; yaye akuba ethe wakhangela macala onke kuzo zonke izinto, sele kuhlwile, waphuma waya eBhethani kunye nabalishumi elinababini. Marko 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Xa ukutywinwa kugqityiwe phezu kwekhulu elinamashumi amane anesine amawaka, kanye phambi komthetho weCawe, ukudityaniswa komyeni wobuThixo nomfazi wobuntu kugqityiwe, yaye abo babini bangomnye ngonaphakade, kuba ukucanyagushelwa kugqityiwe.

> Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

> Noko ke, endodeni ayikho ngaphandle komfazi, kanjalo nomfazi akakho ngaphandle kwendoda, eNkosini. 1 Korinte 11:11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Ukuzalwa okumangalisayo kukaSara, ukuzalwa okwase kulibaziseke kakhulu ukususela kwimvukelo ka-1863, kufezekiswa xa umfazi weSityhilelo seshumi elinesibini ezala amawele. Umntwana wokuqala ufika ngexesha leSikhalo Saphakathi Kwezinzulwini Zobusuku, aze owesibini afike ngexesha lomthetho weCawa. Umntwana owaphuma owesibini wayenomtya obomvu, omele umqondiso kaRahabhi eYeriko.

> Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

> Ngokholo noSara ngokwakhe wamkeliswa amandla okukhawula imbewu, wazala umntwana sele edlulile eminyakeni yokuzala, ngenxa yokuba wamgqala ethembekile lowo wayethembisile. Hebhere 11:11.

## The Sunday law for Laodicea

Umthetho weCawa ngeCawa weLaodikea

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

UYeremiya uchaza umgwebo webandla labaSeventh-day Adventist laseLawodike.

> 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. Jeremiah 11:11.

> Ngoko ke itsho iNkosi ukuthi, Yabonani, ndiya kuzisa ububi phezu kwabo, abangayi kukwazi ukubusinda; yaye nangona baya kukhala kum, andiyi kubaphulaphula. Yeremiya 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

UEzekile uyavumelana nomgwebo kaYeremiya phezu kwe-Adventism.

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

> Lo mzi awuyi kuba yimbiza yenu, nani aniyi kuba yinyama phakathi kwawo; koko ndiya kunigweba emdeni wakwaSirayeli. Hezekile 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Ukudlula kukaSirayeli wamandulo njengabantu bomnqophiso kaThixo kubandakanya nokuba uThixo evuselela abantu bomnqophiso wangaphambili emoneni ngenxa yoko bakulahla. Oku kuya kuphindwa phezu koBu-Adventist ngexesha lomthetho weCawa.

> I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

> Ndithi ke ngoko, bakhubekile na ukuze bawe? Makube lee oko; koko ngokuwa kwabo usindiso lufikile kwiiNtlanga, ukuze baphenjelelwe emoneni. Roma 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

I-Adventism, esekelwe phezu komsebenzi kaWilliam Miller, abawulahlayo, iseseso intshukumo eyakha itempile; kodwa njengakuSolomon, naye owakha itempile, baqhawule umnqophiso, yaye ubukumkani babo buya kuthatyathwa kubo, bunikwe abantu abaya kuwulawula umdiliya kaThixo njengoko Yena eyalela.

> Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

> Ngako oko uYehova wathi kuSolomon, Ngenxa yokuba ukwenzile oku, awawugcina umnqophiso wam nemimiselo yam, endakuyalelayo yona, inene ndiya kubukrazula ubukumkani kuwe, ndibunike umkhonzi wakho. 1 Kumkani 11:11.

## The Sunday law for Philadelphia

UMthetho weCawa ngeCawa kaFiladelfiya

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

Ngexesha lomthetho weCawa iBandla eloyisileyo libekwa kwelalo ilizwe, ngokwabaprofeti, yaye elo lizwe lilizwe elizele ngokuninzi ngomyalezo wemvula yasemva. IYeriko yaphinda yakhiwa ngowe-1863, yaye ngexesha lomthetho weCawa iYeriko iyawa.

> But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

> Ke lona ilizwe niya kungena kulo, nilidle ilifa, lilizwe leenduli neentlambo, lisela amanzi emvula yezulu. Duteronomi 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Isixeko bubukumkani, yaye ibandla eloyisileyo limela ubukumkani bozuko bukaKristu. Obo bukumkani bebandla eloyisileyo buqala ngexesha lomthetho weCawa, xa ibandla laKhe liphakanyiswa lize linyuselwe ngaphezu kweentaba zonke neenduli zonke.

> By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

> Ngentsikelelo yabathe tye isixeko siyaphakanyiswa; kodwa siyabhukuqwa ngomlomo wabangendawo. IMizekeliso 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

Yayiyiyure yesithoba xa ingelosi yeza kuKorneliyu iyalela ukuba athumele ukubiza uPetros, ngaloo ndlela ichonga ixesha apho ivangeli iya kumaYuda angengomaYuda ngexesha lomthetho weCawe. Xa uPetros wayalelwa nguThixo ukuba ahambe, oko kwakukwimeko yombono wokutya izilwanyana ezingcolileyo. Oku kuzaliseka ngexesha lomthetho weCawe. Iyure yesithoba ihambelana neyure yesithoba xa uKristu wafa. Iyure yesithoba imela ukuphela kwexesha eliqala ngeyure yesithathu, xa uYesu wabethelelwa emnqamlezweni, waza wafa kwiiyure ezintandathu kamva. Lelo kanye lixesha elifanayo likaPetros osekamelweni eliphezulu ngeyure yesithathu, aze abe setempileni ngeyure yesithoba. Enye iyure yesithoba iphela ngokufa kukaKristu; kweyesibini iyure yesithoba uPetros use tempileni evakalisa umyalezo kaYoweli. Ukufa kukaKristu kwaphelisa ubudlelane bomnqophiso noSirayeli, kwaza kwavulela iiNtlanga umnyango, ezimelwe nguKorneliyu.

> And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

> Nanko ke, kwangoko, kwakukho amadoda amathathu esele efikile endlwini endandikuyo, ethunywe evela eKesareya esiza kum. IZenzo 11:11.

> They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

> Ziya kuba lisikizi kuni; anisayi kudla inyama yazo, kodwa izidumbu zazo niya kuzigqala njengamasikizi. Levitikus 11:11.

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

> “Ndaphupha ukuba uThixo, ngesandla esingabonakaliyo, wandithumelela ibhokisi encinane eyenziwe ngobugcisa obumangalisayo, emalunga nee-intshi ezilishumi ubude nezintandathu ububanzi, yenziwe ngomthi omnyama nomamawe eneparele ezifakelwe ngobugcisa obungummangaliso. Kule bhokisi kwakunamathele isitshixo. Ndathabatha kwangoko isitshixo ndaza ndayivula ibhokisi; ndathi, ndothukile ndamangalisiwe, ndafumanisa ukuba izaliswe zizo zonke iindidi nobukhulu bamatye anqabileyo, iidayimani, amatye axabisekileyo, neemali zegolide nezesilivere zobungakanani nexabiso lonke, zicwangciswe ngobuhle kwiindawo zazo ezahlukeneyo ngaphakathi ebhokisini; yaye, zicwangciswe ngaloo ndlela, zazibonakalisa ukukhanya nozuko olulingana nelanga kuphela. …”

> “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, 81–83.

> “Ndakhangela ngaphakathi ebhokisini, kodwa amehlo am akhazimlwa ngulo mbono. Zazikhanya ngobuqaqawuli obuphindwe kalishumi kunobo babunabo ngaphambili. Ndacinga ukuba zicocwe entlabathini ziinyawo zaba bantu bangendawo ababezisasazile baza bazinyathela eluthulini. Zazicwangciswe ngocwangco oluhle ngaphakathi ebhokisini, nganye ikwindawo yayo, kungekho mqondiso wokubulaleka komntu owaziphosa ngaphakathi. Ndakhwaza ngenxa yovuyo olukhulu, yaye loo mkhwazo wandivusa.” Early Writings, 81–83.

> “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 ukufika kweNkosi kube kude kakhulu. Ndabona ukuba imvula yangasemva yayisiza [ngesiquphe kanye] njengokudanduluka kwasezinzulwini 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 1:18–20.

> Kuyo yonke imibandela yobulumko nokuqonda awababuza ngayo ukumkani, wabafumana bengcono ngokuphindwe kalishumi kunabo bonke oosiyazi nabavumisi ngeenkwenkwezi ababekubo bonke ubukumkani bakhe. Daniyeli 1:18–20.

Back to Articles