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

Incwadi kaYoweli neBandla lama-Adventist oMhla weSixhenxe laseLawodikea - Inombolo Yamashumi Amabini Anesihlanu

Number Twenty-Five

Inani Lamashumi Amabini Anesihlanu

Author

Jeff Pippenger

Published

January 11, 2026

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The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.

Incwadi kaYoweli ijongana nobunkokeli bebandla lamaSeventh-day Adventist laseLawodike ngezingqina zemvukelo yalo eyandayo kwizizukulwana ezine. Ezo zizukulwana zine zikwaboniswa kuHezekile isahluko sesibhozo, apho amadoda angamashumi amabini anesihlanu aloo sizukulwana sesine aqubuda elangeni. Ngo-1901, kwiminyaka eli-13 emva kwemvukelo ka-1888, ibandla lama-Adventist laqulunqa ikomiti yokukhokela ibandla.

The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.

IKomiti eLawulayo yokuqala yeNkomfa Jikelele yasekwa ngexesha lohlengahlengiso olukhulu kwiSeshoni yeNkomfa Jikelele ka-1901, yaye yayiquka amalungu angama-25. Oku kwakukulwandiswa okukhulu xa kuthelekiswa nekomiti yangaphambi ko-1901, eyayinamalungu ali-13 kuphela. Amalungu aye anda ukutyhubela iminyaka, kodwa uYesu usoloko ewuchaza umgca wokugqibela ngokokwamazibulo. Isiqalo sasinamalungu angama-25, omnye engumkhokeli, nto leyo ehambelana nolandelelwano lwenkonzo engcwele, olwalunababingeleli abangama-24 nombingeleli omkhulu omnye.

Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.

UYudas neSanhedrin bayimiqondiso emibini yemvukelo ngexesha likaKristu. ISanhedrin imele ibandla lamaSeventh-day Adventist laseLawodike. Ukuthabatha inxaxheba kweSanhedrin ekubethelelweni kukaKristu emnqamlezweni, kufanekisa indima yobu-Adventist kwintlekele yomthetho weCawa. ISanhedrin—ibhunga eliphakamileyo lamaYuda eYerusalem, elalibunjwe ngabefundisi abakhulu, amadoda amakhulu, nababhali, likhokelwa nguMbingeleli Omkhulu uKayafa—ladlala indima esembindini kwiziganeko ezakhokelela ekufeni kukaYesu.

After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.

Emva kokubanjwa kukaYesu eGetsemane (okwalungiselelwa ngokungcatshwa kukaYuda), waziswa phambi kweSanhedrin ebusuku endlwini kaKayafa. Bafuna ubungqina bokumgweba, bezisa amangqina awammangalela ngokunyelisa nokuvukela umbuso.

When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).

Xa uKayafa wambuza ngokungqalileyo uYesu ukuba wayenguMesiya na (okanye uNyana kaThixo), impendulo kaYesu evumayo, ethi, “Utshilo wena,” yakhokelela umbingeleli omkhulu ekubeni avakalise athi, “Unyelisile!” Ibhunga lamgweba njengofanele ukufa. Njengoko babengenalo igunya phantsi kolawulo lwamaRoma lokuphumeza isigwebo sentambo, bamnikela uYesu kuPontiyo Pilato, irhuluneli yaseRoma, bemtyhola ngokuvukela umbuso ukuze baqinisekise ukubulawa kwakhe ngamaRoma. Ukubethelelwa emnqamlezweni ngokwalo kwenziwa ngamajoni amaRoma phantsi komyalelo kaPilato, kodwa kuphela emva kokuba uPilato enikezele kuxinzelelo lwababingeleli abakhulu nesihlwele (esasifuna ukufa kukaYesu nokukhululwa kukaBharabhas).

> “When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.

> “Xa uKristu wayelapha emhlabeni, ihlabathi lakhetha uBharabhas. Kwaye namhlanje ihlabathi namabandla enza olo khetho lunye. Iimbonakalo zokungcatshwa, zokwaliwa, nezokubethelelwa emnqamlezweni kukaKristu ziye zaphindwa zenzeka, zaye ziya kuphinda zenzeke kwakhona ngomlinganiselo omkhulu kakhulu. Abantu baya kuzaliswa ziimpawu zotshaba, yaye kunye nabo iinkohliso zalo ziya kuba namandla amakhulu. Ngokulingana kanye nobungakanani bokwaliwa kokukhanya kuya kubakho ukungaqondi kakuhle nokungavani ekuqondeni. Abo bamgatyayo uKristu bakhethe uBharabhas basebenza phantsi kwenkohliso etshabalalisayo. Ukumelwa gwenxa nobungqina bobuxoki kuya kukhula kube luvukelo olucacileyo. Iliso xa limbi, umzimba uphela uya kuba mnyama ngokupheleleyo. Abo banikela iintliziyo zabo kuyo nayiphi na inkokeli engeyiyo uKristu baya kuzifumana bephantsi kolawulo, ngomzimba, ngomphefumlo, nangomoya, lokuthabatheka okukhohlisayo okunomtsalane omkhulu kangangokuba phantsi kwamandla ako imiphefumlo ijika ekuyiveni inyaniso ukuze ikholwe ubuxoki. Bayabanjiswa baze bathinjwe, yaye ngezenzo zabo zonke bayakhala besithi, Sikhululele uBharabhas, kodwa mbethelele uKristu emnqamlezweni.

> “Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.

> “Kwanangoku ngoku esi sigqibo siyenziwa. Izigcawu ezenziwa emnqamlezweni ziyaphinda zenziwe. Eecaweni ezimkile enyanisweni nasebulungiseni kuyatyhilwa oko indalo yomntu inokukwenza nekuyakukwenza xa uthando lukaThixo lungengomgaqo ohlala emphefumlweni. Akufuneki simangaliswe yiyo nantoni na enokwenzeka ngoku. Akufuneki sothuswe yiyo nayiphi na imbonakalo eyoyikekayo enokuvela. Abo banyathela phantsi ngeenyawo zabo ezingcwelelisekanga umthetho kaThixo banomoya ofanayo nalowo babenawo amadoda awamgculelayo nawammiselayo uYesu. Ngaphandle kokuzisola kwesazela, baya kwenza izenzo zikayise wabo, uMtyholi. Baya kubuza umbuzo owaphuma emilebeni kaYuda umngcatshi, Nindinikani na ukuba ndinimngcathele uYesu uKristu? Kwanangoku uKristu uyangcatshwa ebantwini abangcwele bakhe.” Review and Herald, January 30, 1900.

If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.

Ukuba esi sicatshulwa sithetha ngenene oko sikutshoyo, ngoko abo babebonakaliswa njengaba “bakhetha uBharabhas,” abayi kuba nako ukuqonda oko kufundiswa sesi sicatshulwa. Abo bantu ngabantu abakwi-2 Tesalonika abafumana ulahlekiso olunamandla, ngenxa yokuba bengayithandanga inyaniso. Uthi ngabo bakhetha uBharabhas, “Abo banikela iintliziyo zabo nakweyiphi na inkokeli ngaphandle kukaKristu baya kuzifumana bephantsi kolawulo, ngomzimba, ngomphefumlo, nangomoya, lokuxhwileka okunomtsalane kangangokuba phantsi kwamandla ako imiphefumlo iyajika ekuyiveni inyaniso ukuze ikholwe ubuxoki.” Abo bakhetha uBharabhas baphantsi kolawulo lukaSathana ngaphambi komqondiso womnqamlezo nomthetho weCawa. Kule meko abanakukwazi nangayiphi na indlela ukuqonda oko kufundiswa sesi sicatshulwa. Ngoko ke baya kucebisa ukuba, “iimeko ezazikho xa uDade White wayebhala la mazwi zazizezelo bali likhethekileyo, hayi ngoku.” Mhlawumbi bangathi, “Uthetha ngobuKristu ngendlela eqhelekileyo, yaye oku akusebenzi ngokuthe ngqo kuma-Adventist oSuku lweSixhenxe.” Bubudenge.

Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.

Kakade ke, iimeko zembali ngelo xesha uDade White wayebhala loo mazwi zazisisenkcazo ngembali yakhe yobuqu, kodwa kanye njengokuba kwakunjalo ngoYohane esiTyhilelweni, xa umprofeti exelelwa ukuba abhale, uxelelwa ukuba abhale “izinto ozibonileyo, nezinto ezikhoyo, nezinto eziya kubakho emva koku.” Xa umprofeti ebhala izinto ezikhoyo, ngaxeshanye ubhala izinto eziya kubakho.

The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.

Ubunkokeli be-Adventism bumelwe ngamadoda angamashumi amabini anesihlanu kaHezekile, nawo ahambelanayo ngokwesiprofeto namadoda angamakhulu amabini anamashumi amahlanu awayema noKora, noDatan, noAbhiram. Ngokunjalo okubalulekileyo, abavukeli bonyaka ka-1888 kunye neNkomfa Jikelele yaseMinneapolis bachongwa nguDade White njengabaphinda uvukelo lukaKora, uDatan noAbhiram. UDade White ufundisa ngokuthe ngqo ukuba xa ingelosi yeSityhilelo ishumi elinesibhozo isihla ize ikhanyise ihlabathi ngozuko lwayo, imvula yasemva iyaqalisa.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Imvula yasemva iya kwehlela abantu bakaThixo. Ingelosi enamandla iya kuhla ivela ezulwini, yaye umhlaba wonke uya kukhanyiswa bubuqaqawuli bayo.” Review and Herald, April 21, 1891.

Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.

USisi White ufundisa ngokuthe ngqo ukuba ingelosi yeSityhilelo ishumi elinesibhozo yehla kwiNkomfa Jikelele ka-1888 kunye nemiyalezo ka-A. T. Jones no-E. J. Waggoner. Xa wayekule Nkomfa woyiswa kakhulu luvukelo kangangokuba wagqiba ekubeni aqokelele izinto zakhe ahambe, kodwa ingelosi yamxelela ukuba kufuneka ahlale aze abhale imbali, kuba yayikukuphindwa kovukelo lukaKora. Kutheni le nto ingelosi yayifuna ukuba ibhalwe, ukuba kwakungekokuba ibe bubungqina ngemihla yokugqibela? Ukuba ilubungqina lwemihla yokugqibela, ingathetha ntoni na enye; ngaphandle kokuba ibandla lama-Adventist oSuku lweSixhenxe laseLawodike liya kuhamba emanyathelweni eSanhedrin ngexesha lentlekele yomthetho weCawa, ngakumbi ke imbali ekhokelela kuyo.

The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.

Umyalezo kaJones noWaggoner wamiswa njeng “omyalezo wokugwetyelwa ngokholo, ngenyaniso,” “umyalezo waseLawodike,” “umyalezo wobulungisa bukaKristu” kwanokuba “ngumyalezo wengelosi yesithathu.” Abavukeli bawuchasa loo myalezo, baza bakwala nokhokelo loMoya wesiProfeto kwakunye nabathunywa abanyuliweyo bentlanganiso. USister White ukwafundisa ukuba xa izakhiwo ezikhulu zesiXeko saseNew York zisiwa phantsi, ngokuchukunyiswa kwamandla kaThixo, ngoko ke iSityhilelo 18:1–3 siya kuzaliseka. Ukususela ngomhla we-9/11 ubunkokeli bebandla lama-Adventist eSeventh-day eliseLawodike buphinde-phinde imvukelo kaKora, imvukelo yamadoda angama-25 amandulo, imvukelo yobunkokeli ngowe-1888, kwakunye nemvukelo yeSanhedrin ngexesha elalikhokelela emnqamlezweni. Loo madoda angama-25 angumqondiso omela ububingeleli bobuLevi bobuxoki.

A Levite was to 25 years old when he began to serve.

UmLevi wayemele ukuba abe neminyaka engama-25 ubudala xa wayeqalisa ukukhonza.

> And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.

> Waza wathetha uYehova kuMoses, esithi, Yile nto eyeyamaLevi: kususela kwiminyaka emashumi mabini anesihlanu ubudala nangaphezulu baya kungena ukuze balinde emsebenzini wentente yokuhlangana; ke kususela kwiminyaka emashumi mahlanu ubudala baya kuyeka ukulinda kuloo nkonzo, bangabi saba nakukhonza; kodwa baya kulungiselela kunye nabazalwana babo ententeni yokuhlangana, ukuze bagcine uxanduva, bangawenzi umsebenzi wenkonzo. Wenze njalo kumaLevi malunga noxanduva lwawo. Numeri 8:23–26.

A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.

UmLevi uqala inkonzo yakhe eneminyaka engamashumi amabini anesihlanu, aze asebenze iminyaka engamashumi amabini anesihlanu, de abe neminyaka engamashumi amahlanu. UMthunywa womNqophiso kuMalaki isahluko sesithathu, uhlambulula kwanokucoca abaLevi emthethweni weCawa, njengoko Wenzayo ngomhla wama-22 kuOktobha, 1844.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Yabonani, ndiya kuthuma umthunywa wam, yaye uya kuyilungisa indlela phambi kwam; kwaye iNkosi, eniyifunayo, iya kufika ngequbuliso etempileni yayo, ewe, umthunywa womnqophiso, enivuyela yena: yabonani, uya kuza, utsho uYehova wemikhosi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Kepha ngubani na onokunyamezela umhla wokufika kwakhe? yaye ngubani na oya kuma xa ebonakala? kuba unjengomlilo womcoci wesinyithi, kwaye unjengesepha yabacoci beengubo; yaye uya kuhlala njengomcoci nomhlambululi wesilivere; yaye uya kubahlambulula oonyana bakaLevi, abacokise njengegolide nesilivere, ukuze basondeze kuYehova umnikelo ngobulungisa. Wandula ke umnikelo wakwaYuda nowaseYerusalem ube mnandi kuYehova, njengemihla yamandulo, nanjengeminyaka yangaphambili. Malaki 3:1–4.

The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.

Inani elithi “25” njengophawu, alimeli kuphela umLevi othembekileyo, kodwa likwamele nomLevi wobuxoki. “25” njengophawu ngoko ke lichaza ukwahlulwa kweendidi ezimbini zabanquli, nokuba ngaba ziintombi ezilumkileyo nezizizidenge, iigusha neebhokhwe, ingqolowa nokhula. Inani elingamashumi amabini anesihlanu lingumqondiso ongameleli nje kuphela umLevi, kodwa ngokubalulekileyo ngokulinganayo likwangumqondiso wokwahlulwa (wokuhlanjululwa) kwabaLevi. Oko kwahlulwa kusemthethweni weCawa, yaye kusisihloko esiphambili seLizwi likaThixo lesiprofeto. Kufanelekile ukuba uMateyu isahluko samashumi amabini anesihlanu, lulusukelo nje lwesiprofeto sikaYesu sesiphelo sehlabathi kuMateyu amashumi amabini anesine.

> And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.

> Waphuma ke uYesu, emka etempileni; baza abafundi bakhe kuye ukuze bamnqwalasele izakhiwo zetempile. Wathi ke uYesu kubo, Aniziboni na zonke ezi zinto? Inene ndithi kuni, Akuyi kusala apha litye phezu kwelinye, elingayi kuwiswa phantsi. Mateyu 24:1, 2.

When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.

Xa uYesu wemkayo etempileni, akazange abuye kwakhona. Kwiindinyana zokugqibela zesahluko samashumi amabini anesithathu, uYesu wayevakalise umgwebo phezu kweSanhedrin, yaye loo mgwebo uchazwa njenge “zisibhozo” iintshwangusha, ngaloo ndlela usenza umgunyathi wemiphefumlo esibhozo eyayisemkhombeni, wosuku lwesibhozo lolwaluko, wosuku lwesibhozo lovuko, lwezizukulwana ezisibhozo zika-Abraham iminyaka engama-430 nangaphaya. Inani lomgunyathi elithi “sibhozo,” lihambelana nomLevi womgunyathi.

> Verily I say unto you, All these things shall come upon this generation.

> Inene ndithi kuni, Zonke ezi zinto ziya kuza phezu kwesi sizukulwana.

> O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.

> O Yerusalem, Yerusalem, wena ubabulalayo abaprofeti, ubagibisele ngamatye abo bathunywe kuwe, kukangaphi na ndandinqwenela ukuba ndibahlanganisele ndawonye abantwana bakho, njengokuba isikhukukazi sihlanganisela amantshontsho aso phantsi kwamaphiko aso, kodwa anavuma! Yabonani, indlu yenu ishiyelwe kuni iyinkangala.

> For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.

> Kuba ndithi kuni, Anisayi kundibona ukusuka ngoku, kude nithi, Makabongwe lowo uzayo egameni leNkosi. Mateyu 23:36–39.

Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.

Isahluko samashumi amabini anesibini sikaMateyu sigqiba ngomzekeliso wokubotshwa kwabakhohlakeleyo babe ziinyanda, size sigqibe ngonxibelelwano lokugqibela phakathi kukaKristu namaYuda aphikisayo. Emva koko, kwisahluko sama-24, ushiya itempile okokugqibela, eyeka imisebenzi Yakhe ngenxa kaSirayeli wamandulo. Isahluko siphela apho saqala khona, ngesibhengezo sokuba indlu yabo ishiyelwe kubo ingenanto, yaye oko Wakubiza ngokuba yindlu kaYise xa Waqala ukucoca itempile, ngoku yayiyeyamaYuda engenanto.

In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.

Kwisahluko 24, uYesu uza kuphendula imibuzo emalunga netempile, nentshabalalo yayo eyayisondela. Le ntshabalalo yayiza kwenzeka kanye kweso sizukulwana, esasisisizukulwana seenyoka. Wayishiya loo tempile engenakuze abuyele kuyo, ngoko ke iziprofeto azibekayo zibhekisa kuSirayeli womoya, kungekhona kuSirayeli wokwenyama. Xa uKristu eshiya itempile engulibandla lamaSeventh-day Adventist laseLawodike, njengoko wenzayo kuSirayeli wamandulo; ngaxeshanye, itempile yobuntu yabaliwaka elinamashumi amane anesine amawaka iya kudityaniswa neTempile eNgcwele ngonaphakade. Xa uYesu wayishiyayo itempile kaSirayeli wamandulo, waqhawula umtshato nabantu bakhe bomnqophiso bangaphambili ngonaphakade.

Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.

Isahluko seshumi elinanye kuse kuthi ga kwisahluko samashumi amabini anesibini sikaMateyu siyioomega yomgca wesahluko seshumi elinanye ukuya kumashumi amabini anesibini encwadini yeGenesis. Xa umgca uqala kwiGenesis 11, ukwaphawula nokuqala kweBhabheli nomnqophiso wokufa kaBhabheli, ofikelela ekuzalisekeni kwawo kwe-omega kwiSityhilelo isahluko seshumi elinesixhenxe, ivesi yeshumi elinanye, ivesi engumbindi kanye weendinyana ezenza izahluko zeshumi elinanye kuse kuthi ga kumashumi amabini anesibini. Umbindi wezihluko zeshumi elinanye ukuya kumashumi amabini anesibini kwiGenesis, kuMateyu, nakuSityhilelo nganye ugxininisa umqondiso okanye umqondiso wawo wobuxoki. KwiGenesis yayingolusiko, kuMateyu yayinguPetros neLiwa awayeza kulakhela kulo uKristu ibandla lakhe, yaye kwiSityhilelo yayilirhamncwa lobuxoki elalikho, likho, yaye liya kunyuka, elilisibhozo, elivela kwesisixhenxe, nelithi ke emva koko litshate nenamba.

Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.

Ishumi elinanye namashumi amabini anesibini ziyimiqondiso echaza ukudityaniswa koButhixo nobuntu, nto leyo kanye imele umba kaKristu wokubhala umthetho waKhe ezintliziyweni nasezingqondweni zethu. U-11 no-22 bayimiqondiso yomnqophiso wabantu abalikhulu elinamashumi amane anesine amawaka. KuMateyu, isahluko samashumi amabini anesithathu, ububingeleli bobuxoki bamkela oohahe abasibhozo; kwangelo xesha linye, ububingeleli benyaniso buyathanjiswa. Ababingeleli bangcwaliselwa iintsuku ezisixhenxe, yaye ngomhla wesibhozo baqalisa ukukhonza.

It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.

Asiyongo ngozi into yokuba iintsuku ezisixhenxe zokungcwaliswa kwababingeleli, ezakhokelela ekubeni inkonzo yabo iqale ngomhla wesibhozo, ziqala kwiNumeri isahluko sesibhozo nomqolo wokuqala, kuba u-“81” ungumfuziselo wababingeleli.

> And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …

> Yathi iNkosi kuMoses, isithi, Thabatha uAron noonyana bakhe kunye naye, neengubo, neoli yokuthambisa, nenkunzi yenkomo yomnikelo wesono, neenkunzi zeegusha ezimbini, nengobozi yezonka ezingenagwele; uhlanganise ke ibandla lonke ndawonye emnyango wentente yokuhlangana. Wenza ke uMoses njengoko iNkosi yamwiselayo umthetho; lahlanganiswa ndawonye ibandla emnyango wentente yokuhlangana. Wathi uMoses kulo ibandla, Yile into iNkosi eyalele ukuba yenziwe. …

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.

> Ningaphumi emnyango womnquba wokuhlangana iintsuku ezisixhenxe, kude kube ziphelile iintsuku zokungcwaliswa kwenu; kuba woningcwalisa iintsuku ezisixhenxe. Njengoko enjenjalo namhlanje, uYehova uye wayalela ukuba kwenziwe njalo, ukuze kunxitywe uxolelwaniso ngenxa yenu. Ngako oko niya kuhlala emnyango womnquba wokuhlangana imini nobusuku iintsuku ezisixhenxe, nigcine umyalelo kaYehova, ukuze ningafi; kuba ndiyalelwe ngokunjalo. Waza uAron noonyana bakhe benza zonke izinto awaziyalelayo uYehova ngesandla sikaMoses. Kwathi ngomhla wesibhozo uMoses wabiza uAron noonyana bakhe namadoda amakhulu akwaSirayeli; Wathi kuAron, Zithabathele ithole lenkomo yenkomo eliselula libe lidini lesono, nenkunzi yegusha ibe lidini elinyukayo, zingenasiphako, uzisondeze phambi koYehova. … Wathi uMoses, Yile nto ayiyaleleyo uYehova ukuba niyenze; buya kubonakala kuni ubuqaqawuli bukaYehova. … Waza uAron wasiphakamisela isandla sakhe ebantwini, wabasikelela, wehla ekunikelweni kwedini lesono, nedini elinyukayo, nemibingelelo yoxolo. Baya ke uMoses noAron emnqubeni wokuhlangana, baphuma, babasikelela abantu; lwabonakala kubo bonke abantu ubuqaqawuli bukaYehova. Kwaphuma umlilo phambi koYehova, walidla esibingelelweni idini elinyukayo namanqatha; bathi bakubona bonke abantu, badanduluka, bawa ngobuso phantsi. Levitikus 8:1–5, 33–36; 9:1, 2, 6, 22–24.

Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.

Isahluko samashumi amabini anesithathu sichaza abaLevi bobuxoki abatyhilwayo ngexesha abaLevi bokwenene betywinwayo. Isahluko samashumi amabini anesibini sikaMateyu sigqitywa ngokuba kungabikho mntu uphinda ambuze uYesu nawuphi na umbuzo; size ke kwisahluko samashumi amabini anesithathu abeke phambili oohexe abasibhozo, ebonisa ukuba ixesha lovavanyo lweSanhedrin lwalusele luvaliwe, nokuba ngelo xesha umgwebo wokuphumeza wawusele uza kuqalisa. Kwisahluko samashumi amabini anesine, uchaza itempile njengendlu yamaYuda. Kubalulekile ukubona ulandelelwano olukwezi zahluko.

Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.

Izahluko zeshumi elinanye ukuya kwezingamashumi amabini anesibini zikaMateyu zichaza ukugqitywa kokutywinwa kwekhulu elinamashumi amane anesine amawaka ngokomxholo womnqophiso kaThixo nabantu abanyuliweyo. Umfuziselo kaPalmoni we-alpha kwisahluko seshumi elinanye, nomfuziselo waKhe we-omega kwisahluko samashumi amabini anesibini, wongeza ebalini elingaphakathi kwezo zahluko.

Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.

Isahluko samashumi amabini anesithathu sisicamagushelo, ukuhlanganiswa kobuThixo nobuntu njengoko kumelwe linani lamashumi amabini anesithathu. Kodwa isahluko sixela ngomgwebo olawulayo wokhula, ububingeleli bomgunyathi, abaLevi bomgunyathi. Wonke umbingeleli wayenguMlewi, kodwa asingabo bonke abaLevi ababengababingeleli. Phakathi kwenzala kaLevi, ngumlibo ka-Aron kuphela owawufanelekile ububingeleli. IBhayibhile ibonisa ukuba abaLevi babeza kuqalisa ukukhonza beneminyaka emashumi amabini anesihlanu, kodwa oonyana bakaKohati babeza kukhonza beneminyaka emashumi amathathu.

> And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.

> Ke kaloku uYehova wathetha kuMoses nakuAron, esithi, Balani oonyana bakaKohati phakathi koonyana bakaLevi, ngokwezalamane zabo, ngokwezindlu zooyise; ukususela kwiminyaka emashumi mathathu nangaphezulu, kuse eminyakeni emashumi mahlanu, bonke abangena emkhosini, ukuze benze umsebenzi ententeni yokuhlangana. Numeri 4:1–3.

The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.

Inani elingu-“30” limele ababingeleli ababengowomnombo wegazi kaKohati, owayengunyana kaLevi, yaye unyana kaKohati wayengu-Amram, owayenguyise ka-Aron. ULevi uthetha ukuthi “uncanyathiselwe okanye umanyaniswe noThixo.” UKohati uthetha ukuthi “bahlanganiselwe ukujikeleza ubukho baKhe.” U-Amram uthetha ukuthi “abantu abaphakanyisiweyo,” yaye u-Aron uthetha ukuthi “umphathi wokukhanya okanye umlamli ophakanyisiweyo.” Xa zidibene, zilanda intshukumo ukusuka kuLwandle oluBomvu ukuya eSinayi, ngaloo ndlela zimela umnqophiso phakathi koThixo nekhulu elinamashumi amane anesine amawaka, abangumzimba wetempile yoluntu omanyaniswa netempile yobuthixo, xa uKristu esolula isandla saKhe okwesibini ukuze aqokelele abantu baKhe abaseleyo abangena engcweleni yaKhe, apho athi ke abaphakamise aze abenze baphakame, njengoko bekhanyiselwa nguMbingeleli oMkhulu waseZulwini, njengoko wakhanyisela uShadraki, uMeshaki no-Abhednego.

The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.

Inani elithi “30” limela ixesha lokulungiselela ababingeleli, yaye u-25, njengobudala bamaLevi, umele ukusetyenziswa ku-30, umgca phezu komgca, kuba wonke umbingeleli wayengumLevi, kodwa asingabo bonke amaLevi ababengababingeleli. U-30 umele ixesha lokulungiselela elaqala ngo-1989, ngexesha lesiphelo, yaye liphela kumthetho weCawa eUnited States. Inani lama-25, njengophawu lwamaLevi, likwaluphawu lokwahlulwa phakathi kweendidi ezimbini, yaye ngokunxulumene nababingeleli lichaza ukwahlulwa. U-25 uphawula ukwahlulwa kwamaLevi namaLevi obuxoki kumthetho weCawa, yaye kumxholo wababingeleli bokwenene namaLevi okwenene ukwadala umahluko, nangona kunjalo, kungekhona ukwahlulwa okungalunganga, njengoko kunjalo ngamaLevi obuxoki.

Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.

UKohati wayengomnye wamasebe amathathu aphambili amaLevi (kunye noGershon noMerari). Umnombo wobupristi weza ngokukodwa ngoAron, inzala kaKohati. UAron uyinzala yesizukulwana sesine kaLevi, yaye ilungelo lobupristi lalinqatyiselwe kwinzala yakhe eyinkunzi phakathi kweli sebe lamaKohati. AmaKohati ewonke (yonke inzala kaKohati) ayenodumo lokuthwala ezona zinto zingcwele, kodwa ngumgca kaAron kuphela owawunako ngokwenene ukwenza imisebenzi yobupristi esibingelelweni nasendaweni engcwele. UAron umele kwaeso sizukulwana sesine njengala “madoda amadala” kaYoweli, okanye “amadoda amakhulu” kuHezekile isahluko sesibhozo, aqubuda elangeni.

The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.

Inkqubo yezigaba ezingama-24 ezijikelezayo zokukhonza zabaPristi (kananjalo nakumaLevi angengabo abapriste, kwiindima zokuxhasa ezinjengeemvumi nabagcini bamasango) yasekwa nguKumkani uDavide. UDavide wawacwangcisa amadodana ka-Aron aba zizigaba ezingama-24 ukuze akhonze ngokujikelana (1 Kronike 24:1–19). UDavide, ngoncedo lwabapriste uZadoki (womnombo ka-Eleyazare) noAhimeleki (womnombo ka-Itamare), wabahlula baba ngamaqela angama-24 (ali-16 ephuma kusapho olukhulu luka-Eleyazare, asi-8 ephuma koluka-Itamare). Kwaphoswa amaqashiso ukumisela ulandelelwano lwenkonzo.

Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”

Iqela ngalinye lalisebenza iveki enye (ukususela ngeSabatha ukuya ngeSabatha), kabini ngonyaka, yaye ukongezelela kuwo onke amaqela ayesebenza kunye ngexesha lemibhiyozo emikhulu (iPasika, iPentekoste, iiTabhernakele). Ngokufanayo uDavide wawacwangcisa amaLevi angengababingeleli aba ngamaqela angama-24 omculo, okugcina amasango, nezinye iinkonzo ezinjalo (1 Kronike 23–26). Le nkqubo yamiselwa phantsi koSolomon (2 Kronike 8:14) yaza yaqhubeka kulo lonke ixesha leTempile yesiBini. UZakariya, uyise kaYohane uMbhaptizi, wayekweli qela lika-Abhiya—Luka 1:5; 1 Kronike 24:10. Ulandelelwano lwamaqela angama-24 ababingeleli lwakhethwa ngeqashiso, yaye uZakariya wayekweli qela lika-Abhiya, elathi, kula maqela angamashumi amabini anesine, lalimele iqela “lesibhozo.” UZakariya uthetha ukuthi “UThixo uyakhumbula,” yaye igama likayise uAbhiya lithetha ukuthi “UThixo ungutata wam.”

The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.

UBawo osemazulwini wasikhumbula isithembiso saKhe sokuvusela umthunywa oya kulungisa indlela kaMesiya. Kodwa noZakariya ukwazimanya nomthetho weCawa, kuba kulapho iSabatha, umhla abantu ababemelwe ukuba bahlale bewukhumbula—iba luvavanyo lokugqibela. UZakariya umele umbingeleli, owesigaba sika-Abhiya, esisigaba “sesibhozo.” UZakariya akawukholwa umyalezo wengelosi aze enziwe isimungulu, de kube kukuzalwa konyana wakhe uYohane. Xa uYohane ezelwe, uZakariya ungena kwingxoxo engalo igama likaYohane, aze ke athethe. Ukuthetha okungokwesiprofeto kwemihla yokugqibela kuxa iUnited States ithetha njengenamba.

> And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

> Kwathi ke ngomhla wesibhozo beza kusoka umntwana; bambiza ngokuba nguZakariya, ngegama likayise. Ke unina waphendula wathi, Hayi; koko uya kubizwa ngokuba nguYohane. Bathi ke kuye, Akukho namnye esizalwaneni sakho obizwa ngalo eli gama. Benza imiqondiso kuyise, befuna ukwazi ukuba yena angathanda ukuba abizwe ngokuba ngubani na. Wacela icwecwe lokubhala, wabhala, esithi, Igama lakhe nguYohane. Bamangaliswa bonke. Kwangoko umlomo wakhe wavuleka, nolwimi lwakhe lukhululwa, wathetha, wamdumisa uThixo. Luka 1:59–64.

John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.

UYohane umBhaptizi ungowodidi lwesibhozo luka-Abhiya, njengoko kwakunjalo kuyise. Ekolusweni lukaYohane, ngomhla wesibhozo igama lakhe liyatshintshwa. UYohane umBhaptizi umele abo bangababingeleli, besizukulwana sesine, abakubudlelane bomnqophiso noThixo, obatshintsha igama labo (ukusuka eLawodike ukuya eFiladelfiya), abatywine ngomqondiso womnqophiso, xa iUnited States ithetha njengenamba.

We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.

Siyitempile kaThixo. Imigca yesiprofeto ethetha ngetempile ithetha namadoda nabafazi njengabantu ngabanye, kwananjengeqela ngokudibeneyo, kuba ibandla likaThixo nalo liyitempile. Kwaye ke, ikhona itempile yasezulwini, yaye nguKristu owakha itempile yeNkosi. Nguye obeka isiseko aze abeke ilitye lentloko phezu kwetempile. Ngokuphathelele inani elithi “25” njengophawu, u-25 umele abaLevi, abacocwayo (abahlulwayo) kubaLevi bomgunyathi kuMalaki isahluko sesithathu, nabaye kwakhona bahlanjululwa kweso siqendu sinye. KuHezekile izahluko 40 ukuya ku-48 kuchazwa itempile engumfuziselo ngokweenkcukacha ezinkulu. Amanzi obomi aphuma kuloo tempile aze azalise umhlaba.

> “Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.

> “Mangalisa ngumsebenzi uThixo aceba ukuwufeza ngezicaka Zakhe, ukuze igama Lakhe lizukiswe. UThixo wenza uYosefu waba ngumthombo wobomi kwisizwe samaYiputa. NgoYosefu ubomi baloo bantu bonke balondolozwa. NgoDaniyeli uThixo wasindisa ubomi bawo onke amadoda azizilumko aseBhabheli. Kwaye ezi nkululeko zaba zizifundo ezibonakalayo; zabonisa ebantwini iintsikelelo zokomoya ababezibekelwe ngokunxulumana noThixo awayemnqula uYosefu noDaniyeli. Ngokunjalo, ngabantu Bakhe namhlanje uThixo unqwenela ukuzisa iintsikelelo ehlabathini. Wonke umsebenzi ahlala entliziyweni yakhe uKristu, wonke oya kubonakalisa uthando Lwakhe ehlabathini, ungumsebenzi osebenzisana noThixo ekusikeleleni uluntu. Njengoko esamkela kuMsindisi ubabalo ukuze aludlulisele kwabanye, kuphuma kubo bonke ubukho bakhe umsinga wobomi bokomoya. UKristu weza njengoGqirha Omkhulu ukuze aphilise amanxeba isono esiwenze kusapho loluntu; yaye uMoya Wakhe, esebenza ngezicaka Zakhe, unika abantu abaguliswa sisono, abahluphekayo, amandla amakhulu okuphilisa, asebenzayo emzimbeni nasemphefumlweni. ‘Ngaloo mini,’ itsho iZibhalo, ‘kuya kuvulwa umthombo wendlu kaDavide nowabemi baseYerusalem ngenxa yesono nangenxa yokungcola.’ Zekariya 13:1. Amanzi alo mthombo aqulethe iimpawu zonyango eziya kuphilisa ubulwelwe bomzimba nobokomoya.”

> “From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.

> “Ukusuka kulo mthombo kuphuma umlambo omkhulu owabonwa embonweni kaHezekile. ‘La manzi aphumela ngasempuma, ehle aye entlango, angene elwandle; aze akuba ethe angeniswa elwandle, amanzi aphiliswe. Kothi ke konke okuphilayo, okushukumayo, naphi na apho imilambo iya kufika khona, kuphile…. Yaye ngasemlanjeni, elunxwemeni lwawo, kweli cala nakwelo cala, kuya kukhula yonke imithi yokudla, amagqabi ayo angayi kubuna, neziqhamo zayo zingayi kuphela; iya kuvelisa iziqhamo ezitsha ngeenyanga zayo, ngenxa yokuba amanzi ayo ephuma engcweleni; neziqhamo zayo zibe kukudla, namagqabi ayo abe ngawokuphilisa.’ Hezekile 47:8–12.” Testimonies, volume 6, 227.

Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.

Itempile kaHezekile lingumfuziselo wesiprofeto wodidi oluphezulu kakhulu, yaye uYohane wayalelwa kwiSityhilelo isahluko seshumi elinanye ukuba alinganise itempile, kodwa ayishiye intendelezo. Xa sisenza kanye loo nto kwitempile kaHezekile, sifumanisa ukuba amanani amabini abonakala kakhulu ngaphakathi kwemilinganiselo yetempile amele ububingeleli. Iikubhite ezingama-50 lelona nani libonakala kakhulu, yaye liphindaphindwa izihlandlo ezili-11 njengobude obupheleleyo besakhiwo ngasinye sesango (Hezekile 40:15, 21, 25, 29, 33, 36, njalo njalo). Ama-50 akwasetyenziswa kubude obuthile beendonga nobamagumbi (42:7–8). Aluchaza lonke uhamba-hambo lwesango, lususela embundwini wangaphandle luse embundwini wangaphakathi.

25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.

Iikubhite ezingama-25 zezona zibonakala ngokucacileyo njengezesibini ngokubaluleka. Ziphindaphindwa izihlandlo ezili-10 njengobubanzi nobude beendawo ezintsonkothileyo zamasango (Hezekile 40:13, 21, 25, 29, 30, 33, 36). Xa zidityanisiwe, ama-50 nama-25 enza iipateni ezingaguquguqukiyo zoxande olungama-50 ngo-25 kumasango amathandathu aphambili. Oku kudityaniswa kuka-50 ngo-25 kulawula inkcazo yoyilo lwamasango akhokelela kwiindawo zangaphakathi. Akukho esinye isibini esiphindaphindwayo ngolu hlobo rhoqo nangokucwangcisekileyo kwisakhiwo setempile uqobo.

Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).

AbaLevi bangena enkonzweni esebenzayo beneminyaka engama-25 (Numeri 8:24: “ukususela kwiminyaka engamashumi amabini anesihlanu ukunyuka baya kungena ukwenza inkonzo”). Babesebenza de babe neminyaka engama-50 (Numeri 4:3, 39, 43; 8:25: “de kube yiminyaka engamashumi amahlanu”). Oku kunika kanye iminyaka engama-25 yenkonzo esebenzayo (50 – 25 = 25).

Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.

Ngoko ke, ixesha leminyaka engama-25 lenkonzo yobuLevi libonakaliswa ngokuthe ngqo kwimilinganiselo yee-25 ngo-50 yeekubhithi elawula amasango netyeya yetempile—eyona ndawo kanye apho abaLevi babekhonzela khona. Imilinganiselo ephambili yetempile kaHezekile, oko kukuthi itempile yebandla eloyisileyo kunye nekhulu elinamashumi amane anesine amawaka, iyilwe ngobugcisa bokwakha kanye kule tempile apho babemiselwe ukukhonza kuyo; KANYE njengokuba iikromosom ezingamashumi amane anesithandathu zakhiwe kanye kule tempile apho abantu bakaThixo bemiselwe ukukhonza khona. UPalmoni ubeke utyikityo lwaKhe phezu kwetempile yomntu ngamnye nakwitempile yomzimba odibeneyo emiselwe ukuba ibe ngumtshakazi waKhe.

We will continue these lines in the next article.

Siza kuqhubekeka nale migca kwinqaku elilandelayo.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Abo bakwizikhundla zoxanduva mabangaguqukele kwimimiselo yokuzanelisa nokuchitha ngokugqithisileyo yehlabathi, kuba abanakuyifikelela loo nto; yaye nokuba babenako ukuyifikelela, imimiselo efana nekaKristu ibingayi kuyivumela. Kufuneka kunikwe imfundiso eninzi. ‘Ngubani aya kumfundisa ulwazi? ngubani aya kumenza aqonde imfundiso? ngabo balunyulweyo elubisini, nabasuswe emabeleni. Kuba umyalelo umele ube phezu komyalelo, umyalelo phezu komyalelo; umgca phezu komgca, umgca phezu komgca; apha intwana, nalapha intwana.’ Ngaloo ndlela ilizwi leNkosi limelwe kukuziswa phambi kwabantwana ngomonde lize ligcinwe phambi kwabo, ngabazali abakholwa lilizwi likaThixo. ‘Kuba ngomlomo othintithayo nangalulwimi lumbi uya kuthetha kwaba bantu. Athe kubo, Le yindawo yokuphumla eninokuphumlisa ngayo odiniweyo; noku kukuhlaziyeka; kodwa abafunanga ukuva. Kodwa ilizwi leNkosi laba kubo ngumyalezo phezu komyalezo, umyalezo phezu komyalezo; umgca phezu komgca, umgca phezu komgca; apha intwana, nalapha intwana; ukuze bahambe, bawe ngomqolo, baphuke, barhintyelwe, babanjwe.’ Ngani?—kuba abaliphulaphulanga ilizwi leNkosi elafikayo kubo.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Oku kuthetha abo bangakhange bamkele uqeqesho, kodwa baxabisile ubulumko babo, baza bakhetha ukusebenza ngokwabo ngokwezimvo zabo. INkosi ibanika aba uvavanyo, ukuze mhlawumbi bathabathe indawo yabo yokulandela icebo laYo, okanye bala baze benze ngokwezimvo zabo, yaye ngoko iNkosi iya kubashiya kwisiphumo esiqinisekileyo. Kuzo zonke iindlela zethu, kuyo yonke inkonzo yethu kuThixo, Uthetha kuthi, ‘Ndinike intliziyo yakho.’ Ngumoya othobekileyo, ofundisekayo, uThixo awufunayo. Oko kunika umthandazo ukugqwesa kwawo yinyaniso yokuba uphefumlelwa yintliziyo enothando, elulamelayo.”

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “UThixo ufuna izinto ezithile ebantwini baKhe; ukuba bathi, Andiyi kunikela intliziyo yam ukuba ndenze le nto, iNkosi ibayeka baqhubele phambili ekugwebeni kwabo abacinga ukuba bubulumko, bengenabo ubulumko basezulwini, kude kuzaliseke esi sibhalo [Isaya 28:13]. Animele ukuthi, Ndiya kulandela ukukhokela kweNkosi kude kube kwinqanaba elithile elivumelana nokugweba kwam, ndize ke ndibambelele nkqi kwezam izimvo, ndala ukubunjwa ngokomfuziselo weNkosi. Umbuzo mawubuzwe uthi, Ngaba oku kuyintando yeNkosi? hayi, Ngaba olu luluvo okanye ukugweba kuka—–?” Testimonies to Ministers, 419.

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