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

Incwadi kaYoweli neBandla lama-Adventist oSuku lweSixhenxe laseLawodikea - Inombolo yeshumi elinesithandathu

Number Sixteen

Inani Elinesithandathu

Author

Jeff Pippenger

Published

December 22, 2025

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My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Ndicela uxolo kwangaphambili ngamazwi amaninzi ngaphambi kokuba ndiphathe umxholo oyintloko. Ndinqwenela ukubeka endaweni yawo imigca ethile yesiprofeto, eyinxalenye ebalulekileyo yengqiqo endizimisele ukuyisebenzisa xa siqwalasela ngokuthe ngqo incwadi kaYoweli. Ndakhe ndakhankanya ngaphambili ukuba igama lesiHebhere eliguqulelwe ngokuthi “sikwa” encwadini kaYoweli, lineengcambu zalo kwindlela yedini yokumisela umnqophiso ngemihla ka-Abraham.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

> Vukani, nina manxila, nilile; nize nimbambaze, nonke nina baseli bewayini, ngenxa yewayini entsha; kuba inqunyulwe emlonyeni wenu. Yoweli 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Igama lesiHebhere elithi “cut off” ngu-H3772, yaye liyingcambu yokuqala ethetha ‘ukunqumla (ukususa, ukuwisa phantsi, okanye ukwahlula kubini); ngokokuthetha okwandisiweyo ukutshabalalisa okanye ukugqiba; ngokukodwa ukwenza umnqophiso (oko kukuthi, ukwenza umanyano okanye isivumelwano, ekuqaleni ngokusika inyama nokudlula phakathi kweziqwenga).’

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Ndiyayiqonda into yokuba inkcazelo kaStrong’s yegama elithi “cut off,” ilibiza ngokuba “yingcambu yantlandlolo,” ngokwentsingiselo yesiGrike. Sekutshiwo oko, ukusikwa okunxulunyaniswa nomnqophiso no-Abraham, kuchaza ukuba ukukhanya komnqophiso kunxulunyaniswe nelizwi, yaye oko kukhanya kubekwe phambili kwingcambu yalo yantlandlolo ngokwembali. “Cut” ngokwembali yomnqophiso; ngumfuziselo wesiprofeto osekelwe kwiingcambu zawo zantlandlolo, yaye kukwachongwa ngokwesakhiwo lolwimi njengengcambu yantlandlolo.

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Isibhengezo esikwisahluko sesihlanu asichazi nje kuphela ukuba abanawo umyalezo wemvula yamva, njengoko imelwe “yiwayini entsha,” kodwa sikwabonisa nokuba ‘ngelo xesha nangoko’ bayaliwe njengabantu bomnqophiso kaThixo, abantu bomnqophiso abalandela “iingcambu zabo zokuqala” ziye emva kuAbraham.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Isizukulwana esafela entlango kwisithuba esingaphezu kweminyaka engamashumi amane salanda iingcambu zaso zokuqala zibuyele kuAbraham, okuthetha uyise weentlanga ezininzi. Isizukulwana esangena kwiLizwe leDinga noYoshuwa salanda iingcambu zaso zokuqala zibuyele kuAbraham. AmaYuda awabethelela uKristu emnqamlezweni alanda iingcambu zawo zokuqala zibuyele kuAbraham. AmaProtestanti awaphuma kumaXesha Obumnyama, aza emva koko avavanywa aza adluliselwa bucala njengabantu bakaThixo bomnqophiso abanyuliweyo ngowe-1844, alanda iingcambu zawo zokuqala zibuyele kuAbraham. Intshukumo yamaMillerite yaseFiladelfiya eyangena kwiNdawo eNgcwele Kakhulu ngomhla wama-22 kuOktobha, 1844, yalanda iingcambu zayo zokuqala zibuyele kuAbraham. Intshukumo yamaMillerite yaseLawodike eyakha kwakhona iYeriko ngowe-1863, yalanda iingcambu zayo zokuqala zibuyele kuAbraham. Ibandla lama-Adventist oSuku lweSixhenxe laseLawodike, eliya kugatywa liphume emlonyeni weNkosi kumthetho weCawa ozayo kungekudala, lalanda iingcambu zalo zokuqala zibuyele kuAbraham. Zonke ezo zizukulwana ziye zafezekisa, okanye ziya kuyifezekisa, umzekeliso wesidiliya.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

Amanxila akuYoweli avuka afumanise ukuba alahliweyo njengabantu bakaThixo, nokuba abanawo umyalezo wemvula yasemva. Ngoko ke okuchaseneyo kuya kuba yinyaniso. Abo uYoweli abachaza njengabanxibe “izithsaba zobuqaqawuli,” baya kungena emnqophisweni, batywinwe, baze baphakanyiswe njengomnikelo. Owona mnqophiso wokuqala waqinisekiswayo phakathi koThixo nabantu abanyuliweyo waqala ngako oko “kusikwa” kukwabonakaliswa kumadini okugqibela abantu bakaThixo, aqala kumthetho weCawa. Oko kusikwa kukwahlulwa kwengqolowa nomdiza. Umdiza uyaliwa uze uphoswe emlilweni, ize ingqolowa ibotshelelwe ndawonye njengomnikelo wengqolowa yesiqhamo sokuqala sePentekoste, othi emva koko uphakanyiswe, “njengakwiminyaka yangaphambili.”

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Kukho iindawo ezine ezidla ngokuboniswa njengemele umnqophiso ka-Abraham. KwiGenesis isahluko seshumi elinesibini u-Abraham “uyabizwa” aze anikwe isithembiso sokwenziwa uhlanga olukhulu. Oku akuyonxalenye yomnqophiso, kodwa kukubizwa kwesithembiso. Ngelo xesha igama lakhe linguAbram, kuba omnye wemiqondiso yobudlelane bomnqophiso kukutshintshwa kwegama. Igama lika-Abram liyatshintshwa kweyesithathu kula manyathelo mane omnqophiso.

> For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

> Kuba ke kaloku, ekwenzeni kukaThixo idinga kuAbraham, ekubeni wayengenakufunga ngomkhulu kunaye, wafunga ngaye ngokwakhe, esithi, Inene, ekusikeleleni ndiya kukusikelela, nasekwandiseni ndiya kukwandisa. Wathi ke ngoko, akuba enyamezele ngomonde, walizuza idinga. Kuba abantu bona bafunga ngomkhulu kunabo; nesifungo, ukuze kuqiniselwe, siba sisiphelo sayo yonke impikiswano kubo. Apho ke uThixo, ethanda ngakumbi nangakumbi ukubabonakalisa iindlalifa zedinga ukungaguquki kwecebo lakhe, waliqinisekisa ngesifungo; ukuze kuthi, ngezinto ezimbini ezingaguqukiyo, ekwakungenakwenzeka kuzo ukuba uThixo axoke, sibe nentuthuzelo eyomeleleyo thina basabele elusizweni ukuze sibambelele ethembeni elibekwe phambi kwethu; elo themba esinalo njenge-ankile yomphefumlo, eqinisekileyo neqinileyo, nengena ngaphakathi komkhusane; apho umanduleli engenile ngenxa yethu, uYesu, enziwe umbingeleli omkhulu ngonaphakade ngokohlobo lukaMelkitsedeke. Hebhere 6:13–20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

Ubizo lwalulisithembiso sikaThixo kuAbram, yaye Walunika ubungqina besibini “ngesifungo” esalandelayo. “Isifungo” esalandelayo sasingamacala amathathu. Emva kobizo lwesithembiso, olwalulinyathelo lokuqala, amanyathelo esibini, esithathu nelesine ayingumnqophiso ongamacala amathathu ngokwenene, owenziwa nguThixo nabantu abanyuliweyo. KwiGenesis 15 uThixo “uwusika” ngokusesikweni (uwuseka) umnqophiso ngesithethe esimangalisayo apho uThixo yedwa edlula phakathi kwezilwanyana ezahluliweyo, ethembisa ngokungenamiqathango umhlaba kwinzala ka-Abraham. ILizwe leSithembiso lalingumelwa njengelizwe eliphakathi kwemilambo emibini; umlambo waseYiputa nomlambo i-Ewufrathe. Inyathelo lokuqala lomnqophiso ongamacala amathathu liquka isalathiso esithe ngqo kumfuziselo wesiprofeto wemilambo emibini, nakuko konke okunxulunyaniswe nalo mqondiso. Xa impembelelo iphawula imilambo i-Ulai ne-Hiddekel njengeziganeko ezisele zikwinkqubo yokuzaliseka ngoku, loo milambo mibini yayifanekiselwe kwisiprofeto sikaAbram. Umxholo umi phakathi kwemilambo emibini kaAbram, ethi, xa idityaniswe ndawonye nemilambo emibini kaDaniyeli, yenze imilambo emine, kuba ilizwi likaKristu lilizwi lamanzi amaninzi.

> In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

> Ngaloo mini uYehova wenza umnqophiso noAbram, esithi, Imbewu yakho ndiyinike eli lizwe, lisusela emlanjeni waseYiputa kuse emlanjeni omkhulu, umlambo umEfrati: amaKenite, namaKenizzite, namaKadmonite, namaHeti, namaPerizi, namaRefa, nama-Amori, namaKanan, namaGirgashi, namaYebhusi. Genesis 15:18–21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Umhlaba owathenjiswayo kuAbram yayingulo lonke ihlabathi, olumelwe ngookumkani abalishumi ngemihla yokugqibela; kanti ngemihla yokuqala yomnqophiso lwadweliswa njengezizwe ezilishumi, kungekhona ookumkani. Ikhulu elinamashumi amane anesine amawaka liya kuba lisemfazweni nehlabathi liphela. Ihlabathi ke ngoko liya kuthi libandakanyeke kwinkqubo yokuvavanywa kokunyanzeliswa konqulo lwangeCawa ngurhulumente wehlabathi omnye phantsi kolwalathiso lwehenyukazi elibomvu ngokumbala laseSityhilelweni seshumi elinesixhenxe, elilawula phezu kookumkani abalishumi bomhlaba. KuAbram umfuziselo wobudlelane bebandla norhulumente womfanekiso werhamncwa umelwe ngumlambo waseYiputa, ongumfuziselo wobugcisa borhulumente, nomlambo waseBhabhiloni, ongumfuziselo wobugcisa bebandla.

> After these things the word of the Lord came unto Abram in a vision, saying,

> Emva kwezi zinto ilizwi leNkosi lafika kuAbram embonweni, lisithi,

> Fear not, Abram: I am thy shield, and thy exceeding great reward.

> Musa ukoyika, Abram: ndilikhaka lakho, nomvuzo wakho omkhulu kunene.

> And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

> Wathi uAbram, Nkosi Yehova, uya kundinikani na, ndihamba ndingenamntwana, ibe umphathiswa wendlu yam ngulo Eliezer waseDamasko? Wathi uAbram, Yabona, kum awundinikanga nzala; kanjalo ke, lowo uzalelwe endlwini yam uya kuba yindlalifa yam. Nanko ke ilizwi likaYehova lafika kuye, lisithi,

> This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

> Lo akayi kuba yindlalifa yakho; kodwa ophuma ezibilinini zakho uya kuba yindlalifa yakho. Wamkhuphela phandle, wathi, Khawukhe ukhangele ngoku ezulwini, uzibale iinkwenkwezi, ukuba unako ukuzibala; wathi kuye, Iya kuba njalo ke inzala yakho.

> And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

> Wakholwa eNkosini; yaza yakubalela kuye oko njengobulungisa. Waza wathi kuye,

> I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

> NdinguYehova owakukhuphayo e-Uri yamaKaledi, ukuba ndikunike eli lizwe ulibe lilifa.

> And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

> Wathi yena, Nkosi Yehova, ndiya kwazi ngantoni na ukuba ndiya kulidla ilifa? Wathi kuye,

> Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

> Ndithabathele ithokazi lenkomo elineminyaka emithathu, nebhokhwe emazi eneminyaka emithathu, nenkunzi yegusha eneminyaka emithathu, nehobe, netholelehobe.

> And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

> Waza wazithabatha zonke ezo zinto, wazahlula phakathi, wabeka isiqwenga ngasinye sijongene nesinye; ke iintaka akazahlulanga. Kwathi, zakuhla iintaka ezidla inyama phezu kwezidumbu, uAbram wazigxotha. Kwathi, lathi ilanga lakutshona, ubuthongo obunzulu behlela uAbram; yaye, khangela, uloyiko lobumnyama obukhulu lwamehlela. Wathi kuAbram,

> Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

> Yazi ngokuqinisekileyo ukuba inzala yakho iya kuba ngabaphambukeli ezweni elingelolayo, yaye iya kubakhonza; kwaye baya kuyicinezela iminyaka emakhulu mane; Kanjalo nolo hlanga, oluya kulukhonza, ndiya kulugweba; ize emva koko iphume nobutyebi obukhulu.

> And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

> Wena ke uya kuya kooyihlo ngoxolo; uya kungcwatywa useluphaleni olulungileyo.

> But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

> Kodwa ke kwisizukulwana sesine baya kubuya beze apha kwakhona; kuba ubugwenxa bama-Amori abukazaliseki.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

> Kwathi, lakutshona ilanga, kwaba mnyama, kwabonakala iziko elitshayayo, nesibane esivuthayo esadlula phakathi kwezo ziqwenga. Genesis 15:1–17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

Lowo wayeya kukhokela uMoses nabantwana bakwaSirayeli njengentsika yomlilo ebusuku nanjengelifu emini wadlula phakathi kwezo ziqwenga “zisikiweyo” enjengesithando somsi nesibane esivuthayo.

> And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

> Ke kaloku uYehova wahamba phambi kwabo emini esesibondeni selifu, ukuze abakhokele endleleni; waza ebusuku wahamba esesibondeni somlilo, ukuze abakhanyisele; ukuze bahambe emini nasebusuku. Akazange asisuse isibonda selifu emini, nesibonda somlilo ebusuku, phambi kwabantu. Eksodus 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Isibane esivuthayo neziko eliqhumayo zazimele intsika yelifu okanye yomlilo, yaye zimela into yesiprofeto yenyathelo lokuqala, kula manyathelo mathathu abandakanyekileyo ekumiseni kukaThixo umnqophiso noAbram. Isahluko siqala ngamazwi athi, “Musa ukoyika,” kuba isigidimi sengelosi yokuqala sithi moyikeni uThixo, yaye abo bathi, njengoAbram, bamoyike uThixo, abayi kuba nesidingo sokoyika uThixo. Kukho iintlobo ezimbini zoloyiko, kuba kukho iindidi ezimbini zabantu.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

Ukuqhubela phambili kwesi siqendu somnqophiso, uAbram wakholwa nguThixo, yaye oko kwabalelwa kuye njengobulungisa. Iingelosi ezintathu zihambelana nomsebenzi kaMoya oyiNgcwele njengoko uchazwe nguYohane, ofundisa ukuba uMoya oyiNgcwele uyagweba ngezinto ezintathu; isono, ubulungisa, nomgwebo. Ezo mpawu zihambelana neengelosi ezintathu, ngoko ke, emva kokuba ukoyika uThixo kubekwe phambili kwesi siqendu somnqophiso, inyathelo lesibini, elingobulungisa, liyachongwa, lize emva koko kulandelwe sisibhengezo somgwebo, ongumsebenzi wesithathu kaMoya oyiNgcwele, kunye nesigidimi sengwele yesithathu. Inyathelo lokuqala lomnqophiso lalifuzisela isigidimi sengwele yokuqala, esisoloko siyifraktali yazo zontathu izigidimi. Amanyathelo amathathu enkqubo yomnqophiso amele iingelosi ezintathu zeSityhilelo seshumi elinesine.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Emva kokuba uAbram ebalelwe ebulungiseni, okuphawula ingelosi yesibini, ulungiselela umnikelo, kuba umnikelo ulungiselelwa kanye phambi kwenyathelo lesithathu lomgwebo. Lowo mnikelo umele umnikelo wabaLevi kaMalaki isahluko sesithathu ophakanyiswayo njengomqondiso. Kanye njengokuba amaxesha amathathu eminyaka engamashumi amane ebomini bukaMoses emela izigidimi zeengelosi ezintathu, iminyaka engamashumi amane yokuqala kaMoses iqulethe onke amanyathelo amathathu esigidimi seengelosi ezintathu.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Apho ubungqina bukaMoses buqala khona kukuba ngabazali bakhe ababesoyika uThixo, (inyathelo lokuqala), kulandele uvavanyo olubonakalayo. Inyathelo lesibini liquka uvavanyo olubonakalayo, njengoko kwakunjalo kuDaniyeli kwisahluko sokuqala, xa uDaniyeli kuqala wayesoyika uThixo waza wala ukutya ukutya kwaseBhabheli, aze ke emva koko avavanywe ngokusekelwe kwinkangeleko yakhe yomzimba. Ke ngoko, kuDaniyeli kwakukho uvavanyo lwesithathu kwiminyaka emithathu kamva ngukumkani uNebhukadenetsare, umqondiso wokumkani wasemantla nomthetho weCawa, ongumyalezo weengelosi ezintathu.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Abazali bakaMoses bamoyika uThixo, bamfaka emkhombeni emanzini, yaye intombi kaFaro yakhokelwa ukuba ibone imeko leyo, yaza emva koko yagweba ngokuxhasa ukusindiswa komntwana. Ukuqala kobomi bukaMoses kwakungumzekeliso womnqophiso awawenza uThixo noluntu, yaye emva koko, ngoMoses, uThixo wenza nomnqophiso nesizwe esinyuliweyo esathatyathwa eluntwini. Umnqophiso kaNowa noluntu umele isihlwele esikhulu, yaye umnqophiso kaMoses nabantu abanyuliweyo ngowabaliwaka alikhulu anamashumi amane anesine amawaka. Umbingelelo awayemelwe nguAbram ukuba awenze ukuze aqinise umnqophiso wawuthwele uphawu lomnqophiso kaNowa, kanye njengoko kwakunjalo nangoMoses owazalisekisa isiprofeto sikaAbram kwiinkulungwane kamva.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Umnikelo wawunezilwanyana ezihlanu ezahlukeneyo: ithokazi lenkomo elineminyaka emithathu, ibhokhwe eyimazi eneminyaka emithathu, inkunzi yegusha eneminyaka emithathu, ihobe lofudo, kunye nehobe eliselula. Iintaka zashiywa ziphela, kanti ithokazi lenkomo, inkunzi yegusha, nebhokhwe eyimazi “zanicandwa” zaziqingqwa zibe ziziqingatha. Lo mnikelo umele ukuphakanyiswa komqondiso ngemihla yokugqibela njengovavanyo olubonakalayo kuluntu. Umqondiso obonakalayo kwintombi kaFaro wawulusana uMoses emkhombeni. Umkhombe ufuziselwa yimiphefumlo esibhozo eyayisemkhombeni. Inani “isibhozo” limiselwe njengenye yeempawu zobuprofeti zomqondiso wamawaka alikhulu anamashumi amane anesine. Xa uqwalasela iminikelo yezilwanyana ezihlanu uze uwahlule amathathu abe ziziqingatha, ngoko ke umnikelo wakho uba ngamacandelo asibhozo, njengoko kufanekiswe nguNowa, kwaza kwangqinisiswa emnikelweni ka-Abram.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Ezo zilwanyana zintlanu, xa zahlulwe njengoko uThixo wayalelayo, zimela inani elithi “sibhozo,” yaye ngokwenjenjalo zimela loo miphefumlo esekupheleni kwehlabathi eyafaniswa “nemiphefumlo” esibhozo eyayiphezu komkhombe. Umqondiso wolwaluko, oluyinyathelo lesibini kumnqophiso kaAbram ontlantlu-ntathu, wawumele ukwenziwa ngomhla “wesibhozo” emva kokuzalwa, yaye eso siko sathatyathelwa indawo lubhaptizo, olufuzisela uvuko lukaKristu olwenzeka ngomhla “wesibhozo.” Inani elithi “sibhozo” luphawu olusekiweyo lweminqophiso kaNowa nekaMoses yomibini, yaye lufuzisela ikhulu elinamashumi amane anesine amawaka aya kuphakanyiswa njengomnqondiso womnikelo, yaye angawo “owesibhozo” ophuma kwabasixhenxe.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Ezo zilwanyana zintlanu zimela iintombi ezintlanu eziziingqondi, ezifuziselwa ngaba “sibhozo” ababekumkhombe, eziya kudlula zisuka kwihlabathi elidala ziye kwelitsha—zingakhange zibone ukufa.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Umnikelo ka-Abram wawungumnikelo ococekileyo, kuba zonke izilwanyana ezazikulo mnikelo zazizizilwanyana ezicocekileyo, yaye xa zidibene zibonakalisa izilwanyana eziphambili ezazisetyenziswa kwimibingelelo etshiswayo iphela. Isigidimi sengelosi yokuqala siquka umyalelo wokunqula uMdali, yaye izilwanyana eziphambili zemibingelelo zenkonzo yengcwele eyayiza kumiselwa xa isiprofeto sika-Abram sazalisekiswa ngexesha likaMoses zibekwe njengemibingelelo yonqulo, ngaxeshanye zikwafuzisela ubizo lwengelosi yokuqala lokunqula uMdali.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

Ivesi yeshumi elinesibhozo ichaza ngokucacileyo, “Ngaloo mini uYehova wenza umnqophiso noAbram.” Oko kuphawula inyathelo lokuqala kwamathathu afuzisela iingelosi ezintathu zeSityhilelo seshumi elinesine. Inyathelo lomnqophiso kwiGenesis yeshumi elinesihlanu limele isigidimi sengelosi yokuqala seSityhilelo seshumi elinesine, esilandelwa yingelosi yesibini, eyafuziselwa linyathelo lesibini lomnqophiso kaAbram elifumaneka kwiGenesis yeshumi elinesixhenxe.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

Kwinyathelo yesibini, igama likaAbram latshintshwa laba nguAbraham. U-Abram uthetha ukuthi “uyise uphakanyisiwe,” kanti uAbraham uthetha ukuthi “uyise weentlanga ezininzi.” Ekubizweni kukaAbram, isithembiso sokuba uya kuba luhlanga olukhulu sanikwa, kodwa eso sithembiso asizange siqiniswe kwade kwatshintshwa igama likaAbram. Emva koko waba nguyise wokuqala wabantu bomnqophiso abanyuliweyo. Inyathelo elilandelayo lafuzisela isigidimi sengelosi yesithathu njengoko uAbraham evavanywa ekunikeleni uIsake njengedini, nto leyo eyafuzisela umnqamlezo, owafuzisela umhla wama-22 Oktobha 1844, ofuzisela umthetho weCawa—ongowesigidimi sengelosi yesithathu. Elo nyathelo lesithathu lomnqophiso lazaliseka ngomhla wamashumi amabini anesibini kuOktobha ngo-1844, yaye limiswe kuGenesis amashumi amabini anesibini.

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

Kwinqanaba lesibini, elingumyalezo wengelosikazi wesibini, apho igama lika-Abram litshintshwa, isithethe solwaluko simiselwa njengo“mqondiso” wabantu bomnqophiso nolwalamano lwabo noThixo. Kukwimbali yomyalezo wengelosikazi wesibini apho abantu bakaThixo betywinwa khona. Baphakanyiswa njengomqondiso womkhosi kumyalezo wengelosikazi wesithathu omelwe ngumthetho weCawa, kodwa batywinwa ngexesha elingaphambi nje komthetho weCawa, nto leyo ethi kwimbali yamaMillerite ibe kukungaphambi nje kokuba ucango luvalwe ngo-Oktobha 22, 1844.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

Kukwanjalo nangezigwebo ezithathu zokuphuma eBhabheli ezasungula isiprofeto seminyaka engama-2300, esaphela ekufikeni kwengelosi yesithathu ngomhla wama-22 kuOktobha, 1844. Itempile yagqitywa ngexesha lembali yesigwebo sesibini, emva kwesokuqala, kodwa ngaphambi kwesithathu. Iziseko zabekwa ngexesha lesigwebo sokuqala, yaye ukwakhiwa kwetempile kwagqitywa kwimbali yesigwebo sesibini. Isigwebo sesithathu ngo-457 BC saqalisa iminyaka engama-2300, lo gama eso sigwebo ngokwaso sabuyisela ulawulo lobuzwe kumaYuda. Kwindawo yesithathu yomqondiso kumiselwa ubukumkani, njengoko kumelwe kukubuyiselwa kolawulo lobuzwe kwisigwebo sesithathu nokuphakanyiswa kwecawa eyoyisayo njengomqondiso ngexesha lomthetho weCawa.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Umyalelo wesithathu wawungumfuziselo wokufika kwengelosi yesithathu emtshatweni ngo-Oktobha 22, 1844. Umtshakazi uzilungiselela ngaphambi komtshato, kungekhona emtshatweni. Ukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka kugqitywa kanye ngaphambi komthetho weCawa kwisithuba sexesha esimelelwe ngokwesiprofeto njengovavanyo lomfanekiselo werhamncwa. Siyaziswa ukuba uvavanyo lomfanekiselo werhamncwa luluvavanyo ekufuneka siluphumelele ngaphambi kokuba ixesha lovavanyo luvalwe.

> “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. Your position is such a jumble of inconsistencies that but few will be deceived.

> “INkosi indibonisile ngokucacileyo ukuba umfanekiselo werhamncwa uya kwenziwa ngaphambi kokuba ixesha lovavanyo livalwe; kuba wona uya kuba luvavanyo olukhulu kubantu bakaThixo, apho ikamva labo laphakade liya kugqitywa ngalo. Isikhundla sakho siyintlengeletshane enjalo yokungangqinelani, kangangokuba bambalwa kuphela abaya kulahlekiswa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “KwisiTyhilelo 13 lo mbandela ubekwe ngokucacileyo; [IsiTyhilelo 13:11–17, sicatshulwe].”

> “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.” Manuscript Releases, volume 15, 15.

> “Olu luvavanyo abantu bakaThixo abamele babe nalo phambi kokuba batywinwe. Bonke abo bangqinayo ukuthembeka kwabo kuThixo ngokugcina umthetho waKhe, nangokwala ukwamkela isabatha yobuxoki, baya kuma phantsi kwebhanile yeNkosi uThixo uYehova, baze bamkele itywina loThixo ophilayo. Abo bencama inyaniso enemvelaphi yasezulwini baza bamkele isabatha yeCawa, baya kwamkela uphawu lwerhamncwa.” Manuscript Releases, volume 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

Ucango lwavalwa ngomhla wama-22 Oktobha 1844, lufuzisela ucango oluvaliweyo ngexesha lomthetho weCawa. USister White uthi uvavanyo lomfanekiso werhamncwa luluvavanyo ekufuneka silugqithile “phambi” kokuba kuvalwe ixesha lovavanyo, yaye ukwathi olu vavanyo luyindawo apho kugqitywa khona isiphelo sethu esingunaphakade. Phambi komthetho weCawa, umtshakazi uyazilungiselela, yaye oku kufuna ukuba abe nengubo yomtshato efanelekileyo, ingubo emele ukuhlanjululwa ngemililo yokusulungekisa yoMthunywa womNqophiso. Utywino lubekwa phambi komtshato, yaye ke umtshato wenzeke ngexesha lomthetho weCawa.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

USista White uchaza ukuba ukutywinwa kukuzinziswa enyanisweni, kokubini ngokwengqondo nangokomoya. Uqhubeka echaza ukuba ‘xa’ abantu bakaThixo betywiniwe, ‘ke’ kuya kuza ukushukunyiswa kwezigwebo zikaThixo. Ukushukunyiswa kuko ezo zigwebo eziqala kunyikima womhlaba weSityhilelo seshumi elinanye, ongumthetho weCawa ngeCawa eUnited States.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

Itempile yamaMillerite yagqitywa ngoKhalelo lwasezinzulwini zobusuku, oko kubonisa ukuba itywina libekwa ngaphambi kophawu lwesithathu lomgwebo. Emnqophisweni ka-Abraham inyathelo lesithathu lomgwebo lalinguIsake eNtabeni iMoriya, lingumfuziselo kungekuphela kaKristu emnqamlezweni, kodwa kwanowokunikelwa kwabaLevi kuMalaki 3.

> 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.

> Yaye uya kuhlala njengomcoci nomhlambululi wesilivere; yaye uya kubahlambulula oonyana bakaLevi, abacokise njengokuba kucokiswa igolide nesilivere, ukuze banikele kuYehova umnikelo ngobulungisa. Wandula ke umnikelo wakwaYuda nowaseYerusalem ube mnandi kuYehova, njengemihla yamandulo, nanjengeminyaka yangaphambili.

> 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. Malachi 3:3–5.

> Ndize nisondele kuni ukuze ndigwebe; yaye ndiya kuba lingqina elikhawulezayo nxamnye nabathakathi, nxamnye nabakrexezi, nxamnye nabafungi bobuxoki, nxamnye nabo bacinezela umqeshwa emvuzweni wakhe, umhlolokazi, nentandane, nabo bagqwethekisa ilungelo lowasemzini, abangandoyikiyo mna; utsho uYehova wemikhosi. Malaki 3:3–5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Emva kwenkqubo yokuhlanjululwa, umnikelo uya “kuthi ke” ube njengakwimihla yamandulo, yaye umnikelo ulungiswa ngexesha lesenzo sokugqibela somgwebo, kuba kungelo xesha apho abaLevi abahlanjululweyo baza balungiselelwa ukuba babe ngumnikelo, bethelekiswa neentombi ezizizidenge uKristu aza kuba “lingqina elikhawulezayo nxamnye nazo.” “Ingqina elikhawulezayo” lilo “ingqina elithembekileyo ebandleni laseLawodike,” elamgibisela uShebhena okwebhola entsimini ekude, nelabahlanzisa ngokugabha abaLawodike emlonyeni waLo. Ukwahlulwa kwengqolowa nokhula kuya kukhawuleza, kuba iintshukumo zokugqibela zikhawuleza. Lowo mthunywa ukhawulezayo nguYe oza ngesiquphe etempileni yaKhe kuMalaki isahluko sesithathu.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Ukuphakanyiswa komnikelo kuMalaki “njengakwimihla yamandulo,” kukuphakanyiswa komqondiso wamawaka alikhulu anamashumi amane anesine; kwakukuphakanyiswa komnikelo wezonka ezimbini ezinyakaziswayo zePentekoste; kwakukuphakanyiswa kwenyoka esibondeni entlango; kwakukuphakanyiswa kukaKristu emnqamlezweni yaye kwakukuphakanyiswa kukaShadrach, uMeshack noAbednego ezikweni lomlilo kunye noKristu lo gama ihlabathi lonke limangaliswa yaye libuza imibuzo; kwakukupapashwa kwetshathi ka-1843, kwananjongo eyayicetyelwe itshathi ka-1850.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

Kwakwisesigaba sesibini somnqophiso ka-Abraham apho umkhuba wolwaluko wamiselwa waza wanyanzeliswa, ngaloo ndlela waba ngumqondiso womnqophiso. UAbraham, ngokungafaniyo noMoses, wamwalusa ngoko nangoko uIsake, ukuze xa emphakamisa njengomnikelo kwisigaba sesithathu, uIsake abe ngumfuziselo womqondiso. Lowo mqondiso kamva wathatyathelwa indawo lubhaptizo, zona ezo zinto zimbini kunye zinika amangqina amabini omqondiso womnqamlezo.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

> “Luyintoni na itywina likaThixo ophilileyo, elibekwa emabunzini abantu baKhe? Luphawu olunokufundwa ziingelosi, kodwa hayi ngamehlo abantu; kuba ingelosi etshabalalisayo imele ilubone olu phawu lwenkululeko. Ingqondo eqondayo ilubonile uphawu lomnqamlezo waseKalvari koonyana neentombi ezamkelweyo yiNkosi. Isono sokwaphula umthetho kaThixo sisusiwe. Banxibe isambatho somtshato, yaye bayathobela kwaye bathembekile kuyo yonke imiyalelo kaThixo.” Manuscript Release, number 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

Kwinyathelo yokuqala yomnqophiso kwiGenesis ishumi elinesihlanu, kuchongwa isiprofeto sexesha seminyaka engama-400 yobukhoboka, yaye uPawulos uchaza elo xesha linye njengeminyaka engama-430. Ubalo lukaPawulos luqala ngobizo olukwiEksodus ishumi elinesibini, kuba uquka nexesha lokuphambukela kukaAbram. Xa kuqwalaselwa ngononophelo, iminyaka engamakhulu amane ngokunxulumene neminyaka engamashumi amathathu ngumfuziselo omnye obekwa phambili nguPawulos, yaye iminyaka engamakhulu amane ebekwe phambili nguAbram ngomnye umfuziselo. Ngoko ke, ixesha leminyaka engamakhulu amane limela ntoni, yaye ixesha leminyaka engamakhulu amane anamashumi amathathu limela ntoni, yaye iminyaka engamashumi amathathu imela ntoni?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Abaphengululi babonakalise ngokuchanekileyo ukuba iminyaka emakhulu mane anamashumi amathathu ingahlulwa ibe ngamaxesha amabini eminyaka engamakhulu amabini aneshumi elinesihlanu, ixesha lokuqala lingenabo ubukhoboka nobugqili, elesibini bubugqili.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

UAbraham wangena eKanan eneminyaka engama-75, yaye uIsake wazalwa xa uAbraham wayeneminyaka eli-100 ubudala (emva kweminyaka engama-25). UYakobi wazalwa xa uIsake wayeneminyaka engama-60 ubudala, yaye uYakobi wangena eYiputa xa wayeneminyaka eli-130 ubudala. Oku kwenza iminyaka engama-215 eKanan neminyaka engama-215 eYiputa, ibe iyonke ingama-430 eminyaka. Kumfundi wesiprofeto oku kunika ubungqina obubini, obuvela kwiisimboli ezimbini zomnqophiso, kuPawulos, njengoko kwakunjalo ngoAbram owaguqulelwa igama lakhe. UPawulos uchaza ama-430, kanti uAbram uchaza ama-400. Ukuzaliseka komgca phezu komgca kweziprofeto ezibini zexesha ezinxulumene kunye kunxulunyaniswa nexesha lomnqophiso wokuqala elakhokelela ekumiselweni kwabantu abanyuliweyo bakaThixo.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

Xa uKristu wafika kwimbali ukuze aqinise umnqophiso nabaninzi iveki enye, loo veki yayimela iziprofeto zexesha ezibini ezinxulumene ngokusondeleyo. Isiprofeto seminyaka engamakhulu amane anamashumi amathathu sikaPawulos sinokwahlulwa sibe ziinxalenye ezimbini ezilinganayo, njengakwiveki kaKristu. Iminyaka engama-215 kwaKanan ilandelwa yiminyaka engama-215 eYiputa, ifuzisela ubungqina bukaKristu ngokwakhe iintsuku ezili-1260, ilandelwe ziintsuku ezili-1260 zobungqina bukaKristu emntwini wabafundi baKhe. Iintsuku ezingama-2520 uKristu awawuqinisa ngazo umnqophiso zikwamela namaxesha asixhenxe ayiyo “ingxabano yomnqophiso waKhe.”

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

Ukususela ku-723 BC kuse ku-1798 kukho iminyaka engama-2520, yaye loo minyaka yahlulwe yangamaxesha amabini angama-1260, emele ubuhedeni bunyathela ingcwele nomkhosi iminyaka eli-1260, kulandele ubupopu bunyathela ingcwele nomkhosi iminyaka eli-1260. Umbindi weveki kaKristu wawungumnqamlezo, yaye umbindi weveki (538) uzalisa iminyaka eli-1260 yobungqina bobuhedeni, kulandele iminyaka eli-1260 yobungqina bobuhedeni oluvela kumfundi wobupopu wobuhedeni. Xa ubukumkani bukaKristu bobabalo banikwa amandla emnqamlezweni, oko kwakungumfuziselo ka-538, xa ubukumkani bomchasi-kristu banikwa amandla. Emnqamlezweni, uSirayeli wokwenyama wadlulwa, kwaqala uSirayeli wokomoya. Ngo-538, ubuhedeni bokwenyama badlulwa, kwaqala ubuhedeni bokomoya.

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Isiprofeto sikaAbram seminyaka engamakhulu amane, ikwangamakhulu amane anamashumi amathathu eminyaka. Sisiprofeto esinye, kodwa sibekwe phambili ngeempawu ezimbini zomnqophiso. Ezo ziprofeto zimbini zexesha, zinxulumene, zazichonga ubukhoboka nokukhululwa kwabantu bakaThixo, ezaziza kuzaliseka ekuqaleni kwembali yomnqophiso kaSirayeli wamandulo. Ekupheleni kwembali yomnqophiso kaSirayeli wamandulo, kukho isiprofeto esinye sexesha esivumelana nesinye, kubudlelwane bosuku ngomnyaka, ngaloo ndlela kuchongwa iziprofeto ezibini zexesha ezigxininisa ukukhululwa nobukhoboka.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

Kwimbali yokuqala neseziphelo zembali yakwaSirayeli wakudala sifumana uDaniyeli ekuthinjweni kwaseBhabheli. Kule mbali yomnqophiso, ebonakalisa ubukhoboka kunye nesithembiso sokukhululwa, kubekwa phambili isiprofeto esidibanisa imbali yomnqophiso kaSirayeli wakudala nembali yomnqophiso kaSirayeli wale mihla. Encwadini kaDaniyeli kuchongwa iziprofeto zexesha ezibini. “Isifungo” sikaMoses “samaxesha asixhenxe” sikaLevitikus 26 sichongwa kuDaniyeli 9/11, kwanombuzo wevesi yeshumi elinesithathu kuDaniyeli 8, okhokelela kwimpendulo yevesi yeshumi elinesine, echonga isiprofeto seminyaka engama-2300. “Isifungo,” esithi xa siphulwe sibe “sisiqalekiso sikaMoses” kuDaniyeli 9:11, sakuba siphunyeziwe ngowama-677 BC nxamnye nobukumkani basemzantsi, sagqitywa ngomhla wama-22 Oktobha, 1844, njengokuba kwenzekayo nakwiminyaka engama-2300. Zombini iintsasazo ezingama-2520 zibekwe kumbuzo wevesi yeshumi elinesithathu, yaye impendulo yevesi yeshumi elinesine yileyo yama-2300.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

NjengoMoses, i-alpha yembali yomnqophiso kaSirayeli wamandulo, nanjengoKristu, i-omega yembali yomnqophiso kaSirayeli wamandulo, imbali yokuqala ye-alpha kaSirayeli wale mihla yayiquka iziprofeto ezimbini zexesha ezinxulumene ngokusondeleyo. Esinye sasimela ubukhoboka nobukhonzi, size esinye simela inkululeko. Ukwahlulwa kweminyaka engama-430 ibe ngamaxesha amabini alinganayo kwimbali ye-alpha kaSirayeli wamandulo kwakungumfuziselo wokwahlulwa kwesiprofeto okwaphindwa kwiveki uKristu awawuqinisekisa ngayo umnqophiso; yaye ixesha elinxulumene lokugwetywa ngenxa yokwaphula umnqophiso, elahlulwa laba ngamaxesha amabini alinganayo, limisa amangqina amabini okokuba imbali ye-alpha kaSirayeli wale mihla nayo yayiza kuba nesiseko sesiprofeto esifanayo. Iminyaka engama-2520 kunye nengama-2300 ephela kunye inika ubungqina besithathu beziprofeto ezimbini zexesha ezinxulumene ngokusondeleyo, ezinesiprofeto esahlulwe ngokulinganayo embindini.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Amangqina amathathu ayeza kukhokela umphefumlo ukuba ulindele ukuba xa iNkosi ingena emnqophisweni nelo qela lamawaka alikhulu anamashumi amane anesine kwimbali ye-omega kaSirayeli wanamhlanje, kuya kubakho iziprofeto ezibini ezinxulumene nexesha lesiprofeto, kwanexesha elinxulumene noko elahlulwe laba ziinxalenye ezimbini ezilinganayo, kodwa akunakuba njalo, kuba xa iNkosi yangena emnqophisweni noSirayeli wanamhlanje, Yaphakamisa isandla saYo ezulwini yaza yabhengeza ukuba ixesha alisayi kuphinda libekho.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

Umnqophiso wabangamawaka alikhulu anamashumi amane anesine umelwe zizonka ezibini zokutshangatshangisa zomnikelo wengqolowa yeziqhamo zokuqala. Ulwakhiwo lwesiprofeto lwamangqina amathathu, lulandelwe bubungqina obuphindwe kabini obungenawo umahluko wexesha lesiprofeto, lufumaneka kumnikelo ka-Abram wethokazi lenkomo (elahlulwa ngokulinganayo), ibhokhwe yemazi (eyahlulwa ngokulinganayo), nenkunzi yegusha (eyahlulwa ngokulinganayo), kulandelwa lihobe lofudo nehobe eliselula.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Iminikelo emithathu yokuqala yonke yayinxulunyaniswe neminyaka emithathu kwisimboli sayo, ibonakalisa ukuba imele iminikelo emithathu eyayinexesha lesiprofeto. Akuphelelanga ekubeni le minikelo mithathu yonke yayinalo ixesha lesiprofeto, kodwa nganye kuzo yayinalo ixesha lesiprofeto elahlulwe ngokulinganayo laba ngamaxesha amabini. Ihobe lofudo nejuba azinabudala bunxulumene nazo, zazifuneka kuphela ukuba zibe zisencinci, kuba zimele isizukulwana sokugqibela sabantu bomnqophiso, esimelwa ziintaka ezimbini, okanye yimihlambi emibini.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Imihlambi emibini imela isihlwele esikhulu kunye nekhulu elinamashumi amane anesine amawaka, kodwa ezi ntaka zimbini zithwala intsingiselo yesibini. Ihobe lingomnye weminikelo yengcwele, yaye xa ukhangela ukuchongwa kwehobe njengomnikelo, amaxesha amaninzi kunene lithetha uhlobo lwejuba; kanti ihobe elisemnikelweni kaAbram lichonga intaka esemncinane kangangokuba ingenazo iintsiba, okanye okubi ngakumbi, intaka ekhutshulwe iintsiba zayo. Kulo mgangatho wesiprofeto ezi ntaka zimbini zingqolowa nokhula.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

Ngemihla yokugqibela umqondiso uya kuphakanyiselwa ezulwini njengentaka, yaye oku kuya kwenzeka kanye ngelo xesha iintaka ezimbini ezingcolileyo ziya kuphakamisa ubungendawo zize bumbeke etroneni yabo eShinare.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

> Yandule isithunywa sezulu esathetha nam, sathi kum, Khawuphakamise ngoku amehlo akho, ubone ukuba yintoni na le iphumelelayo. Ndathi, Yintoni na? Sathi ke sona, Le yiefa ephumelelayo. Sathi kwakhona, Lo ngumfanekiso wabo emhlabeni wonke. Kwaye, yabonakala iphakanyiswa italente yelothe; yaye lo ngumfazi ohleli phakathi kweefa.

> And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

> Waza wathi, Oku bubungendawo. Waza wabuphosa phakathi kwe-efa; waza waphosa ubunzima belothe emlonyeni wayo.

> Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Ndaphakamisa amehlo am, ndabona; yaye, khangela, kwaphuma abafazi ababini, nomoya wawusemaphikweni abo; kuba babenamaphiko anjengamaphiko engwamza; bayiphakamisa i-efa phakathi komhlaba nezulu. Ndaza ndathi kwisithunywa sezulu esathetha nam, Bayisa phi na aba i-efa? Sathi kum, Ukuze bayakhele indlu ezweni laseShinare; yaye iya kumiselwa, ibekwe khona phezu kwesakhelo sayo. Zekariya 5:5–11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

Ubupopu, obumelwe njenge “ubungendawo,” okanye nguPawulos njenge “loo nongendawo,” lwafumana inxeba lalo elibulalayo ngowe-1798, xa italente yelothe yabekwa phezu kwengobozi ahleli kuyo. Emva koko ubumoya nemfundiso yobuProtestanti obuwexukileyo ziya kumphakamisa zimakhele indlu eShinare, kanye ngelo xesha uThixo egqibile ukwakha indlu aza kuyiphakamisa njengomqondiso. KuZekariya umqondiso wobuxoki ngumfazi wobungendawo, kanti umqondiso wokwenyaniso umelwe ngamajuba. Ihlabathi liya kuthi ngoko likhethe phakathi kweRoma, eyintolongo yayo yonke intaka engahlambulukanga nenyanyekayo, okanye ijuba, umqondiso womnqophiso kaThixo noluntu.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Wakhwaza ngamandla ngezwi elikhulu, esithi, Iwile, iwile iBhabheli enkulu, yaza yaba yindawo yokuhlala yeedemon, nenqaba yawo wonke umoya ongcolileyo, nebanjwa lazo zonke iintaka ezingcolileyo nezithiyekayo. ISityhilelo 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

UKristu wathetha ngokuphathelele ukufa nokuvuka kwaKhe, wathi, ‘chithani le tempile, yaye ndiya kuyivusa ngeentsuku ezintathu.’ Ezo ntsuku zintathu zibonakalisa ixesha lesiprofeto apho kuvuswa itempile, njengoko kwakunjalo kuMoses, nakuKristu, kwanakwiiMillerite. Imfuneko yokuba umbingelelo kaAbram ube nethokazi lenkomo elineminyaka emithathu, ibhokhwe eyimazi eneminyaka emithathu, nenkunzi yegusha eneminyaka emithathu, imela ukuba ngaphakathi kwimbali nganye kwezo zintathu zomnqophiso esizigqalayo ngoku, itempile yayiya kwakhiwa. Itempile yokugqibela yomnqophiso yabalikhulu elinamashumi amane anesine amawaka, yona iflegi, imele ukuphakanyiswa njengesithsaba siye emazulwini. Ngenxa yoko, ithokazi lenkomo, ibhokhwe eyimazi, nenkunzi yegusha zizilo zomhlaba, ngaloo ndlela kusenziwa umahluko neentaka eziphaphayo emazulwini. Itempile yomnqophiso eyakhiwayo ngemihla yokugqibela kuxa iYerusalem iphakanyiswa ngaphezu kwazo zonke iinduli neentaba.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Nangona ndingekakuchongi konke konke okusemthethweni kwenyathelo lokuqala kwezithathu zomnqophiso kaAbram, ukuza kuthi ga ngoku, yonke into esele siyicingile inento ehambelanayo nayo ekuqaleni nasekupheleni kukaSirayeli wamandulo ongokoqobo, kwanasekuqaleni kukaSirayeli wanamhlanje. Sibonisile amanyathelo amathathu eengelosi zeSityhilelo seshumi elinesine kwinyathelo lokuqala lomnqophiso kaAbram. Ifraktali yeengelosi ezintathu ekwinyathelo lokuqala lomnqophiso kaAbram, iya kuxhaswa ngokucace ngakumbi xa siqwalasela inyathelo lesibini nelokwesithathu lomnqophiso kaAbram.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

“Imibingelelo esibhozo” ka-Abram ayimeleli kuphela imibingelelo eyathi kamva yaba yinxalenye yemisitho yengcwele kaMoses, kodwa ikwachonga ize iqinisekise indima yexesha lesiprofeto kwimbali yabantu bomnqophiso kaThixo. Iqinisekisa iziqalo neziphelo zikaSirayeli njengabantu abanyuliweyo bakaThixo, nokuba kungokokoqobo okanye kokwasemoyeni.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

Iminyaka engama-430 kaPawulos, lixesha lesiprofeto elingenakwahlulwa ngokwengqiqo kwiminyaka engama-400 kaAbram. Xa zibekwe phezu kwenye kwenye zivelisa ithuba leminyaka engamashumi amathathu, lilandelwe yiminyaka engamakhulu amane. Apha kulapho siya kuqhubekela khona kwinqaku elilandelayo.

> “The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

> “Iziprofeto ezibhaliweyo eTestamenteni eNdala zililizwi leNkosi lemihla yokugqibela, yaye ziya kuzaliseka ngokuqinisekileyo njengoko sibonile ukuchithakala kweSan Francisco.” Letter 154, May 26, 1906.

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