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

Incwadi kaYoweli neBandla laMa-Adventist oSuku lweSixhenxe laseLawodike - Inombolo Yamashumi Amabini Ananye

Number Twenty-One

Inani Lamashumi Amabini Ananye

Author

Jeff Pippenger

Published

December 31, 2025

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> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> Kususela kwixesha lokuba umnikelo wemihla ngemihla ususwe, kwaza kwamiselwa isikizi esenza incithakalo, kuya kubakho iwaka elinamakhulu amabini anamashumi alithoba eentsuku. Daniel 12:11.

Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.

Ukusukela ngo-Oktobha 22, 1844, ukusetyenziswa kwexesha lesiprofeto akuseyiyo indlela echanileyo yokusetyenziswa kwesiprofeto ngabo banokunqwenela ukwahlula ngokufanelekileyo ilizwi lenyaniso. Ixesha leminyaka eli-1290 kwindima yeshumi elinanye lifanele ukusetyenziswa njengexesha elingumfuziselo emva kuka-1844, yaye ukusetyenziswa kwalo emva kuka-1844, okanye ixesha elingenazo iziqalelo “zexesha,” kufuneka ligcine ukuqonda okuyisiseko kwenyaniso, njengoko kwakusiqondwa ngaphambi kuka-1844. I-1290 imela ixesha lama-30, elandelwa li-1260. Ukuqonda ngaphambi kuka-1844 kwakukukuba iminyaka engamashumi amathathu ukusuka ku-508 ukuya ku-538 yayimela ixesha lokulungiselela ukuze umchasi-Kristu aqalise ukulawula ukusuka ku-538 ukuya ku-1798.

The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.

Utshintsho lweminyaka engama-30 luyinto athetha ngayo uPawulos kweyesi-2 kwabaseTesalonika. UPawulos akafaki mbhekiselo kwaphela kwinto “yexesha,” kodwa uchonga iimpawu zesiprofeto zobuhedeni obunika indawo kubupopu kuloo minyaka ingamashumi amathathu. Emva koko kwaqala ulawulo lobupopu. Ukuqonda kwembali, ngaphandle kwalo naluphi na uhlobo lwexesha, kuchonga utshintsho lobukumkani besine besiprofeto seBhayibhile lusiya kubukumkani besihlanu, kulandelwe lolokuqala kweembubhiso ezimbini zegazi zobupopu; ngaloo ndlela kufanekiswa utshintsho lobukumkani besithandathu lusiya kumanyano oluphindwe kathathu lwenamba, lwerhamncwa, nolomprofeti wobuxoki, kunye nembubhiso yesibini yegazi yobupopu.

The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.

Ukulungiselela kweminyaka engamashumi amathathu okulandelwa lixesha lesiprofeto kungumfuziselo oyintloko womnqophiso kaThixo nabantu abanyuliweyo. Ukudlula kolawulo lwamandla amabini kule minyaka ingamashumi amathathu, okulandelwa yiminyaka eli-1260 yentshutshiso, kuyahambelana neminyaka engamashumi amathathu kaKristu yokulungiselela, eyalandelwa ziintsuku ezi-1260 zosindiso. Ukulungiselela kweminyaka engamashumi amathathu komchasi-kristu kwakuxelisa ngobuqhetseba ukulungiselela kukaKristu kweminyaka engamashumi amathathu. Ukuphela kwaloo minyaka ingamashumi amathathu kuchaza mhlawumbi ukuxhotyiswa kukaKristu ekubhaptizweni kwaKhe, okanye ukuxhotyiswa komchasi-kristu ngo-538. Ukuxhotyiswa komchasi-kristu kwavela kwinkxaso yezoqoqosho neyomkhosi eyavela kubukumkani bangaphambili, yaye amandla athululelwa phezu kukaKristu avela kubukumkani bangaphambili awabushiyayo kwiminyaka engamashumi amathathu ngaphambili.

The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.

Ukuqhekeka phakathi kwamaxesha amabini kuphawulwa kukuxhotyiswa ngamandla, kwaye ukuqhekeka phakathi kwamaxesha amabini abekwe nguAbram noPawulos kuqondwa ngokuwathelekisa ngokulula. Kwahlulo lweminyaka engamashumi amathathu lukaAbram noPawulos, ixesha lokulungiselela laliyiminyaka engamashumi amathathu yokuqala emela inkqubo yomnqophiso, eyaxhobisa inzala kaAbram ukuba izalise isiprofeto sobukhoboka eYiputa. Iminyaka engamakhulu amane anamashumi amathathu inalo nolunye ulwahlulo olungokomfuziselo, kuba xa isetyenziswe ngokuchanekileyo, iminyaka engamakhulu amabini elineshumi elinesihlanu yokuqala imelwe ngummeli kaThixo noFaro. Kuba kuYosefu nakwiminyaka eli-215 yokuqala kwakukho uFaro olungileyo, yaye kuMoses nakwiminyaka eli-215 yesibini kwakukho uFaro ombi.

That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.

Eso sahlulo sichaza amaxesha amabini ezizukulwana ezine. Izizukulwana ezine zokuqala zinokubekwa phezu kwezizukulwana ezine zesibini, umgca phezu komgca, yaye ngokwenjenjalo, uYosefu noMoses, i-alpha ne-omega ezingokuprofeto, banxibelelana noFaro olungileyo we-alpha noFaro ombi we-omega. Kukho ukukhanya okukhulu okunokufunyanwa kulo mqwalaselo uthelekisayo, kodwa mna ndichaza nje ukuba isiprofeto sika-Abram ngesizukulwana sesine sichaza amangqina amabini ezizukulwana ezine kule minyaka ingama-430. Olu fanekiselo luphindwe kabini lwezizukulwana ezine lufumaneka kwimihlu yokuzalwa ekwiGenesis isahluko sesine nesisihlanu. Xa siqwalasela uKayin noSete njengesiqalo soluhlu lwemigca yegazi, sifumanisa ukuba kukho izizukulwana ezisibhozo ukusuka kuSete ukuya kuNowa, nokuba xa zahlulwe phakathi kubakho umfuziselo wamaxesha amabini ezizukulwana ezine. Oku kuyaqatshelwa kwimigca yezizukulwana esibhozo yabo bobabini, uSete noKayin.

The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.

Imigca yemvelaphi kwizahluko zesine nesesihlanu iboniswa ngesiphelo semigca, esinguNowa. UNowa ngumqondiso womnqophiso kaThixo noluntu, njengoko umelwe ngumnyama. UAbram ngumqondiso womnqophiso kaThixo nabantu abanyuliweyo, njengoko umelwe lulwaluko. Loo minqophiso mibini ihlala inxulunyaniswe kunye, yaye kwiGenesis ishumi elinanye, apho sifumana khona inqaba yaseBhabheli kanye emva komkhukula kaNowa, kulapho kubekwe khona umnombo wemvelaphi okhokelela kuAbram. Kulo mhlathi zizizukulwana ezilishumi, kungekhona ezisibhozo. Kumhlathi okhokelela kuAbram nakumhlathi okhokelela kuNowa, kumelwe umnqophiso kaNowa nomnqophiso ka-Abraham.

In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.

Kwisicatshulwa sesahluko seshumi elinanye esibhekisa kubantu abanyuliweyo sifumanisa ukuba ezimbini kwezo zizukulwana zithwele ukukhanya okukhulu.

> And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.

> UEbhehere waphila iminyaka emashumi mathathu anesine, wazala uPelege; UEbhehere waphila emva kokuba ezale uPelege iminyaka engamakhulu amane anamashumi amathathu, wazala oonyana neentombi. UPelege waphila iminyaka emashumi mathathu, wazala uRewu. Genesis 11:16–19.

The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”

Ukukhankanywa kukaEber kukhankanywa kokuqala kwelo gama lesiHebhere elathi kamva lachongwa njengelithi lesiHebhere “Hebhere.” Kumnombo wesizukulwana sabantu abanyuliweyo, omnye kwinzala ezilishumi ubizwa ngokuba nguHebhere, nto leyo abantu abanyuliweyo babeza kwaziwa ngayo. Kwiivesi ezintathu uEber noPeleg basetyenziswa ukuphawula umahluko wohlanga lwamaHebhere abanyuliweyo. UEber uthetha “ukuwela” okanye “lowo uwelayo,” yaye yingcambu yegama elithi “Hebhere.” UAbram ungumfuziselo wabo bawela bephuma eBhabheli besiya kwiLizwe leDinga. “Peleg” lithetha “ukwahlulwa” okanye “ukuqhekeka,” njengoko kubhekiswa kwiGenesis 10:25, apho sixelelwa khona ukuba ngemihla kaPeleg “umhlaba wahlulwa.”

Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.

UEbhe noPelege bamele ulwahlulo lwesiprofeto kwabo banqwenela ukwahlula ngokuchanekileyo ilizwi lenyaniso. Umnombo kaNowa wavelisa imigca emibini yesibhozo, eyayimela amaqela amabini ezizukulwana ezine, njengoko kunjalo nakwiminyaka engama-430 eYiputa. Umnombo okwiGenesis ishumi elinanye umelwe lishumi, hayi sisibhozo, kuba ungumnombo wabantu abanyuliweyo. Abantu abanyuliweyo bohlulwa babe ngamaqela amabini abahlanu, ngaloo ndlela kuvisisaniswa nomzekeliso weentombi ezilishumi, ongumzekeliso wabantu bakaThixo bomnqophiso.

In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.

Kolo lonyulo lwabantu abanyuliweyo, igama likaPelegi nokuzaliseka kwalo kwimbali kumela ukwahlulwa kweendidi ezimbini zeentombi ezizizilumko okanye ezizizidenge, kanye kuloo ndawo kwimbali yeBhayibhile apho umhlaba wahlulwa khona enqabeni yaseBhabheli. Kuludwe lweshumi, uPelegi ungowesihlanu, kuba loo nto isembindini weshumi. U-Ebhehere umHebhere, ofanekiselwa nguAbram, umela intombi esisidenge ewela iye ngaphesheya ibe yintombi esisilumko, xa ezo ndidi zimbini zahlulwa sisikhalo saphakathi kobusuku. U-Ebhehere, umHebhere wokuqala ngegama, umela uAbram, umHebhere wokuqala ngomnqophiso. Xa iNkosi yabiza uAbram ukuba aphume eBhabheli, oko kwakufuzisela isigidimi sesikhalo saphakathi kobusuku, esingukunika amandla kwengelosi yesibini, ebiza amadoda nabafazi ukuba baphume eBhabheli.

The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.

Umzekeliso weentombi ezilishumi ubonakaliswa ngo-Ebhehere noPheleki bemela ubizo lokuphuma, kanye phambi kokuba umgca wokwahlula kaPheleki uvale ucango lwexesha lovavanyo. Kubudlelane besiprofeto u-Ebhehere waphila iminyaka engama-430 emva kukaPheleki, owaza yena waphila iminyaka engama-30. Inyathelo lokuqala lomnqophiso ka-Abram onezigaba ezithathu lalimelwe ngu-Ebhehere noPheleki. U-Abram, njengo-Ebhehere noPheleki, wayengumgca wokwahlula phakathi kweendidi ezimbini. Ukongezwa kukaPawulos kwisiprofeto sika-Abram kukongezwa kukaPheleki kwisiprofeto sika-Ebhehere. U-Ebhehere wavakalisa iminyaka engama-400, kodwa uPheleki wachaza iminyaka engama-430. Ngoko ke uPheleki wayemele uPawulos, nokongezwa kukaPawulos kweminyaka engama-30 kule minyaka ingama-400, yaye ulungiselelo lukaPawulos lwalukokuchaza uPheleki wesiprofeto seBhayibhile. “UPheleki” wesiprofeto seBhayibhile awamchaza uPawulos wayemela ukwahlulwa kwesizwe ukusuka kwesesokoqobo ukuya kwesesomoya.

From Shem to Peleg is five descendants, and from Rue to Abram is five.

Ukusuka kuShem ukuya kuPeleg kukho inzala ezintlanu, yaye ukusuka kuRue ukuya kuAbram kukho ezintlanu.

> And he said unto Abram, 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. Genesis 15:13.

> Wathi kuAbram, Yazi ngokuqinisekileyo ukuba imbewu yakho iya kuba ngabaphambukeli ezweni elingelolayo, yaye iya kubakhonza; nabo baya kuyicinezela iminyaka emakhulu mane. Genesis 15:13.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.

> Ke kaloku kuAbraham nenzala yakhe kwenziwa izithembiso. Akathi, Kananjalo kwiimbewu, ngokunga kuthiwa zininzi; kodwa ngokunga kuthiwa yenye, Athi, Kwaye kwinzala yakho, enguKristu. Ndithi ke oku, umnqophiso, owawuqinisekisiwe ngaphambili nguThixo kuKristu, umthetho, owafika emva kweminyaka emakhulu mane anamashumi amathathu, awunakuwubhangisa, ukuze wenze isithembiso singabi nanto. Kuba ukuba ilifa livela emthethweni, alusaveli esithembisweni; kodwa uThixo walinika uAbraham ngesithembiso. Galati 3:16–18.

Thirty Years Old

Iminyaka Engamashumi Amathathu ubudala

Jesus was thirty when he began His ministry.

UYesu wayeneminyaka engamashumi amathathu xa wayeqalisa ulungiselelo lwaKhe.

> And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.

> Ke kaloku uYesu ngokwakhe, ekuqaleni kwakhe ubulungiseleli, wayengangeminyaka emashumi mathathu ubudala, engunyana kaYosefu ngokokucingwa kwabantu, unyana kaHeli. Luka 3:23.

Joseph began to serve Pharaoh in Egypt when he was thirty years old.

UYosefu waqalisa ukukhonza uFaro eYiputa xa wayeneminyaka engamashumi amathathu ubudala.

> And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.

> Ke kaloku uYosefu wayeneminyaka emashumi mathathu ubudala ekumeni kwakhe phambi koFaro ukumkani waseYiputa. Waphuma ke uYosefu ebusweni bukaFaro, wahamba kulo lonke ilizwe laseYiputa. Genesis 41:46.

The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.

Umprofeti uHezekile wayeneminyaka engamashumi amathathu ubudala xa waqalisa ulungiselelo lwakhe, yaye ulungiselelo lwakhe lwahlala iminyaka engamashumi amabini anesibini.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Kwathi ke ngomnyaka wamashumi amathathu, ngenyanga yesine, ngomhla wesihlanu wenyanga, ndakuba ndiphakathi kwabathinjwa ngasemlanjeni iKebhare, izulu lavuleka, ndabona imibono kaThixo. Hezekile 1:1.

Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.

UEzekile uneembekiselo ezininzi zembali ngaphakathi kwemibhalo yakhe kunaye nawuphi na omnye umprofeti. Kukho iimbekiselo ezilishumi elinesithathu ezithe ngqo kwimihla enokumiselwa ngokuqinisekileyo emibhalweni kaHezekile, yaye, bengaqondanga, izifundiswa zeBhayibhile nababhali bembali bayangqina ukuba ubulungiseleli bakhe bathabatha iminyaka engamashumi amabini anesibini, nangona bengazi ukuba amashumi amabini anesibini aluphawu lwamakhulu alikhulu anamashumi amane anesine amawaka.

King David was thirty years old when he began to reign and he reigned for forty years.

UKumkani uDavide wayeneminyaka emashumi mathathu ubudala ekuqaleni kwakhe ukulawula, waza walawula iminyaka engamashumi amane.

> David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.

> UDavide wayeneminyaka engamashumi amathathu ubudala ekuqaleni kwakhe ukulawula, yaye walawula iminyaka engamashumi amane. EHebron walawula phezu koYuda iminyaka esixhenxe neenyanga ezintandathu; eYerusalem walawula iminyaka emashumi mathathu anesithathu phezu koSirayeli wonke noYuda. 2 Samuweli 5:4, 5.

David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.

Ulawulo lukaDavide lweminyaka engamashumi amane lulinani elingumfuziselo, yaye ixesha lama-40 lifana neminyaka engama-430 kaAbram nekaPawulos, kuba le minyaka ingama-40 yahlulwe yangamacandelo amabini (isi-7 nesiqingatha, neminyaka engama-33). La maxesha mabini olawulo lukaDavide lweminyaka engamashumi amane anengxilimbela eyongezelelekileyo yesiprofeto, kuba omnye ubungqina beBhayibhile ubhala loo maxesha mabini njengeminyaka esixhenxe neminyaka engamashumi amathathu anesithathu. Zimela ntoni ezo nyanga zintandathu zongezelelweyo kwiSamuwele yesiBini, yaye kwenzeka njani ukuba isi-7.5 no-33 zilingane nama-40? Kukho ukungqamana kweenyanga ezintandathu ekufuneka kumela inyaniso yesiprofeto.

> And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.

> Imihla awayelawula ngayo uDavide kwaSirayeli yaba yiminyaka emashumi mane; walawula iminyaka esixhenxe eHebron, walawula iminyaka emashumi amathathu anesithathu eYerusalem. 1 Kumkani 2:11.

22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.

22 linani elingumfuziselo elimele ukudityaniswa koBungcwele nobuntu, yaye ulungiselelo lukaHezekile lwathabatha iminyaka engamashumi amabini anesibini. Iminyaka elishumi elinesine kaYosefu yahlulwe yangamaxesha amabini eminyaka esixhenxe, iveki yomnqophiso kaKristu yahlulwe yangamaxesha amabini alinganayo eentsuku ezili-1260, yaye ulawulo lukaDavide lweminyaka engamashumi amane lwahlulwa lwangamaxesha amabini, kukho nomfuziselo owongezelelweyo odibanisa la maxesha mabini.

Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.

UYesu unguMprofeti, uMbingeleli noKumkani. Ngeemihla yokugqibela uya kuliphakamisa ibandla laKhe eloyisayo njengomqondiso, yaye elo bandla limelwe nguKristu, umprofeti, umbingeleli nokumkani, odibanise ubuThixo baKhe nabantu, abamelwe nguHezekile umprofeti, uYosefu umbingeleli noDavide ukumkani. Imifuziselo emine imela amadoda amathathu afaneleyo ezikweni elalifudunyezwe ngokuphindwe kasixhenxe ngaphezu kwesiqhelo, kwaza kwavela owesine, yaye wayenjani ngonyana kaThixo. Ihlabathi lonke lalimelwe emsithweni womfanekiso wegolide kaNebhukadenetsare, yaye bonke balibona ibandla eloyisayo elenziwe ngumprofeti ongumntu, umbingeleli ongumntu nokumkani ongumntu, lixhaswa nguMntu wesine onguThixo.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “USathana ulithimbile ihlabathi. Ungenise isabatha yesithixo, enika kuso, ngokubonakalayo, ukubaluleka okukhulu. Uye wayiba imbeko yehlabathi lobuKristu wayisusa kwiSabatha yeNkosi wayisa kule sabatha yesithixo. Ihlabathi liqubuda kwisithethe, kumyalelo owenziwe ngumntu. Njengokuba uNebhukadenetsare wamisa umfanekiso wakhe wegolide ethafeni laseDura, waza ngaloo ndlela waziphakamisa, kunjalo noSathana uziphakamisa kule sabatha yobuxoki, athe ngenxa yayo wayiba umqondiso wangaphandle wezulu.” Review and Herald, Matshi 8, 1898.

## The Number Four

Inani Eline

At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”

Kwinqanaba lesiprofeto, amashumi amane sisishumi kwisahlulo samakhulu amane kaAbram, yaye isine sisishumi kwisahlulo samashumi amane. Naluphi na uphawu lwesiprofeto olufumaneka kwinani lesine, kufuneka luhambelane nomfuziselo wamashumi amane, wona ke ekufuneka uhambelane nomfuziselo wamakhulu amane. Kulo mongo, isine sihlala simela “ububanzi behlabathi,” okuyiqonda eqhelekileyo, kodwa sikwamela “ukuqhubeka kwenkqubela,” yaye kwezinye iimeko “intshabalalo eqhubeka ngokwenqanaba.”

The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.

Ezine kwezixhenxe izigodlo zokuqala zimela ukutshatyalaliswa okuqhubekayo kweRoma yaseNtshona. IRoma yaseMpuma eConstantinople yaphela ngokuzithoba phantsi kwamaSultan amane ama-Ottoman. Umgca phezu komgca, iRoma yaseMpuma neyasentshona zawa ngokuthe ngcembe kwiixesha ezine, ezimelwe zizigodlo ezine, ngoxa kwangaxeshanye zazisoyiswa yi-Islam yezigodlo zesihlanu nezesithandathu. Ngokudibeneyo le migca mibini ichaza ukuwa kweRoma kwizizukulwana ezine zezigodlo, ngoxa imfazwe eyandayo ne-Islam ikhokelela ekutshabalaleni kokugqibela xa amaSultan amane e-Islam ethabatha ubukhosi phezu kobukumkani. Imbali yasentshona neyaseMpuma yaqala ngokwahlulwa koBukhosi nguConstantine ngowama-330.

The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.

Amaxilongo amane aseRoma yasentshona aqala ngo-330, yaye ixilongo lesihlanu nelesithandathu amele amandla azisa iRoma yasempuma ekuweni, iRoma yasempuma nayo eyathi yaqala ngo-330. Zombini iRoma yasempuma neyasentshona zanegalelo emsebenzini wokubeka igunya lobupopu etroneni yomhlaba ngo-538; ngoko ke le migca mibini yasentshona neyasempuma ibonakalisa iimpondo ezimbini zaseUnited States, ezibuyisela igunya lobupopu etroneni ngomthetho weCawa. IRoma yasentshona luphawu lobugcisa becawa kubudlelane besiprofeto, kwaye iRoma yasempuma luphawu lobugcisa bombuso.

Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.

Ngaphakathi kwimbali yokuwa kweRoma yasentshonalanga neyasempuma, imbali yeRoma yobupopu ibekwe ngokucacileyo. Iqala ngebandla labafundi, elimelwe yi-Efese, amabandla amathathu okuqala akhokelela kwibandla lesine, elibubupopu ukusukela ngowama-538 kude kube ngowama-1798. KwiSityhilelo seshumi elinesithathu, ubupopu buchongwa njengobulawula iinyanga ezingama-42, emva kokuba inxeba labo elibulalayo lowama-1798 liphilisiwe emthethweni weCawa. “Ixesha alisekho” emva kowe-1844, ngoko ke iinyanga ezingamashumi amane anesibini zingumfuziselo wexesha lentshutshiso ukusuka emthethweni weCawa kude kube uMikayeli eme. Oovulindlela baqonda ukuba amabandla, amatywina nezigodlo zimela imigca emithathu yembali ehamba ngokuhambelanayo omnye komnye. Ukubeka ubungqina besiprofeto beRoma yasentshonalanga phezu komgca weRoma yasempuma nangaphezulu komgca weRoma yobupopu asiyosicelo sesiprofeto esasasetyenziswa ngamaMillerite, kodwa loo ndlela ayiphikisani nalo naluphi na uqondisiso lwabo olusekiweyo.

Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.

Umgca phezu komgca, amaxilongo amane okuqala amele ukubekwa phezu kwembali emelwa lixilongo lesihlanu nelesithandathu, kuze emva koko kubekwe umgca wamabandla amathathu okuqala akhokelela kwixesha lentshutshiso yobupopu emelwa libandla lesine. Amaxilongo amane kumgca wokuqala, oosultan abane kumgca wesibini, namabandla amane kumgca wesithathu. Inani elithi “zine” limela ihlabathi liphela, kodwa likwamele ukutshatyalaliswa okuqhubekayo kwamandla nokuba ngawoburhulumente okanye ngawenkolo. Oko likumelayo kugqitywa yimeko ekuloo mxholo.

At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.

Ngomthetho weCawa amandla opopu ayabuyiselwa. Kwisihlandlo sokuqala ubupopu banikwa amandla kwabakho ixesha lokulungiselela leminyaka engamashumi amathathu. Kwiicawe ezine zokuqala, icawe yesine bubupopu, yaye icawe yokuqala yayingabafundi, emelwe njenge-Efese. Izizukulwana ezithathu zokuqala zecawe yobuKristu zakhokelela kwicawe yesine yaseTiyatira, emelwe nguYezebhele. Xa ufika eTiyatira, ngowama-538, kwamiselwa umthetho weCawa kwiCounsel of Orleans, ngaloo ndlela kuchongwa umthetho weCawa eUnited States, xa inxeba elibulalayo lowe-1798 liphiliswa.

The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.

Imbali ukususela ku-1798, kude kuse kumthetho weCawa ngeCawa eUnited States, imelwe ngamabandla amane okuqala. Ibandla lesine, iTiyatira, lingumthetho weCawa ngeCawa, kunye nentshutshiso yobupopu elandela emva kwawo. Ibandla lokuqala, iEfese, ibandla elalahlekelwa luthando lwalo lokuqala, lafikelela ekugqibeleni kwenkqubo yentshabalalo eqhubela phambili ngamanyathelo amane, kumthetho weCawa ngeCawa weTiyatira. Isizukulwana esikhokelela kumthetho weCawa ngeCawa weTiyatira sisizukulwana sesithathu sasePergamo. ITiyatira imela umthetho weCawa ngeCawa kude kube kukuvalwa kwexesha lovavanyo, yaye iPergamo imela ukulalanisa kwesizukulwana sesithathu esilungiselela indlela yeTiyatira. Isizukulwana sesithathu sasePergamo, nokulalanisa esikumelayo, sazalaliseka kuqala ngexesha likaConstantine, owamisela owona mthetho wokuqala weCawa ngeCawa ngowama-321. IUnited States yaqala njengemvana yeEfese, kodwa xa ibuyisela iTiyatira etroneni, ithetha njengenamba.

The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”

Ukutshatyalaliswa okuqhubekayo kwe-United States kumelwe ziicawe ezine zokuqala zeSityhilelo. Ukutshatyalaliswa okuqhubekayo kobukumkani besithandathu besiprofeto seBhayibhile kwenzeka kwizizukulwana ezine ezikhokelela kumthetho weCawa, apho irhamncwa lasemhlabeni lithetha njengenamba. Isizukulwana sokugqibela simelwe yinamba, engurhwebo olunyakazayo, njengaseMyezweni wase-Eden; yaye ngenxa yesi sizathu, bobabini uYohane umBhaptizi noYesu basibiza isizukulwana sokugqibela sakwaSirayeli wamandulo ngokuba “sisizukulwana seenyoka ezinobuhlungu.”

The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.

Isizukulwana sesine nesokugqibela sisuka sibe sisizukulwana “esinyuliweyo” esimela ikhulu elinamashumi amane anesine amawaka, okanye iqabane laso, isizukulwana seenyoka. Elinye iqela limise umfanekiso kaKristu, elinye umfanekiso werhamncwa—inyoka. Isizukulwana seenyoka sibekwe ngokuthe ngqo, amatyeli amane, eLizwini likaThixo. Umxholo kwisalathiso ngasinye wahlukile.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Kodwa xa wabona abaninzi kubaFarisi nabaSadusi besiza kubhaptizo lwakhe, wathi kubo, O sizukulwana seenyoka, ngubani onilumkisileyo ukuba nisabele engqumbeni ezayo? Mateyu 3:7.

If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”

Ukuba “isizukulwana seenyoka” ibiziingxelo nje ezithukayo ezijoliswe kumahlelo athile abantu uYohane awayengawathandi, ngoko bekungayi kubakho nto inokuthethwa ngalo eli binzana. Kodwa ilizwi ngalinye lingcwele ngaphakathi kweLizwi likaThixo, ngoko ke uYohane wayenika abaSadusi nabaFarisi uphawu oluthile oluchaziweyo. Olo phawu luchazwa ngokwesiprofeto ngumongo wesahluko apho luvakaliswe khona. Kule ndawo uYohane uchazwa njengozalisekisa ulungiselelo lwakhe, aze emva koko abaSadusi nabaFarisi bangene kwingxelo. Kwiivesi zokuqala uYohane uchazwa “njengelilizwi likaIsaya entlango.”

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.

> Ngaloo mihla kwafika uYohane umBhaptizi, eshumayela entlango yakwaYuda, esithi, Guqukani: kuba ubukumkani bamazulu busondele.

> For this is he that was spoken of by the prophet Esaias, saying,

> Kuba lo nguye lowo kwathethwa ngaye ngumprofeti uEsaya, esithi,

> The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

> Ilizwi lomntu okhwaza entlango lisithi, Lungisani indlela yeNkosi, nithe tye iindlela zayo.

> And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

> Kwaye lo Yohane wayenengubo yoboya benkamela, nombhinqo wesikhumba esinqeni sakhe; nokudla kwakhe kwakuzinkumbi nobusi basendle.

> Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.

> Ke kaloku kweza kuye iYerusalem, nelaseYudeya lonke, nommandla wonke ojikeleze iYordan; zaza zabhaptizwa nguye eYordan, zivuma izono zazo. Kodwa akubona abaninzi kubaFarisi nabaSadusi beza kubhaptizo lwakhe, wathi kubo, Nina sizukulwana seenyoka, ngubani onilumkisileyo ukuba nibalekele ingqumbo ezayo? Mateyu 3:2–7.

The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.

Isizukulwana sokugqibela sakwaSirayeli wamandulo sibizwa ngokuba “sisizukulwana samarhamba,” ngumprofeti owaphuma entlango. UYohane nguloo mprofeti owazalisekisa indima yokuba ngumthunywa kaMalaki owalungisa indlela yoMthunywa woMnqophiso, nowayekwangulizwi lentlango elachongwa nguIsaya.

If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.

Ukuba siwathathela ingqalelo “amagqabi” njengophawu, sifumanisa ukuba amele “ukuzibanga.” Isalathiso sokuqala sikwangoAdam noEva, ababezisibekela ukungalungi kwabo ngamagqabi omkhiwane. Ngaphambili babenxibe isambatho sokukhanya, isambatho sobulungisa, kodwa xa eso sasimkile, baqonda ukuba babeziziiLaodikea ezihamba ze, ezicinga ukuba konke ekufuneka zikwenzile kukuzifihla emva “kwamagqabi okuzibanga,” yaye yonke into iya kuba lulungile. Kamva kulo mhlathi, uYohane uthetha ngokuthe ngqo echasa amaYuda aseLaodikea athembela kumlibo ka-Abraham ukuba uya kuwahlangula, kuba ukuziqwebela kwawo kwakungamagqabi angenanto okuzibanga. Izambatho zomntu zimela ukuba ungubani na.

Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.

Imithi iyimifuziselo yabantu neyobukumkani, yaye isiqhamo, isebe, imbewu, umhlaba, amanzi, ingcambu, yaye ngokucacileyo namagqabi, zonke zimela imifuziselo ethile yesiprofeto ngokwazo; kodwa inye nganye kwezo nyaniso inxulunyaniswe nezinye iimfuziselo ezimelwe kwimigca eyahlukeneyo yesiprofeto esebenzisa iimfuziselo zesiprofeto ezihlanganisana ukwenza “umthi.” Kambe ke, umqondiso wokuqala wesiprofeto womthi kukuba umele uvavanyo lobomi okanye lokufa.

John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.

Umyalezo kaYohane umelwe ziimpahla awayezinxiba, nokutya awayekutya. Ukutya okungokwesiprofeto, okufana nemana ekuqaleni koSirayeli wamandulo, okanye iSonka saseZulwini ekupheleni; kumele kudliwe. Ukutya kumela umyalezo wokuvavanywa ongokwesiprofeto omele udliwe, kuba kuyinyama kaKristu negazi laKhe. Iimpahla awayezinxiba uYohane nokutya awayekutya kuchaza umyalezo, nomthunywa owawulungisa indlela kaKristu. UYohane ungumfuziselo womthunywa wokugqibela olungisa indlela kaKristu, onguMthunywa womnqophiso oza ngesiquphe etempileni yaKhe ngexesha lomthetho weCawa. Xa oko kusenzeka, iintombi eziziziyatha, ezikwangamaLawodike nabokhula, zimela isizukulwana sokugqibela sesine sabo bazibanga bengabantu bomnqophiso bokwenene baka-Abraham, kanye njengoko kwakunjalo ngabaFarisi nabaSadusi ngexesha uYohane wavela ephuma entlango.

John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.

UYohane wayenxibe iinwele zenkamela, nombhinqo wesikhumba owawuquka isiqhoboshelo esinjengesokubotshwa, esifana neso izilwanyana zasefama ezinayo xa ziqhotyoshelwe edyokhweni. Wayedla, ngoko ke isigidimi sakhe sasiseseenkumbi, uphawu oluphambili lobuSilamsi eziBhalweni, yaye wasixuba isigidimi sakhe sobuSilamsi nobusi.

> And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.

> Yaye indlu kaSirayeli yayibiza igama layo ngokuba yiManna; yaye yayinjengembewu yekoriyandire, imhlophe; yaye incasa yayo yayinjengamaqebengwana enziwe ngobusi. Eksodus 16:31.

Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”

Imana ngumfuziselo weLizwi likaThixo, yaye yayinencasa enjengobusi, nto leyo abaprofeti abayichazayo njengencasa yomyalezo, abamelwa njengabawutyayo. UYohane wazisa umyalezo wobuSilamsi njengoko umelwe ziinkumbi, nebhanti lesikhumba lenkamela neenwele zenkamela. Iinkumbi nenkamela zombini ziimpawu zobuSilamsi. Loo myalezo wobuSilamsi wawuxutywe nokukhanyiselwa kweLizwi likaThixo okumelwe “njengobusi.”

> Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.

> Wandula uYonatan, Wathi, UBawo undibandezele umhlaba; khanibone, ndiyanicela, indlela amehlo am akhanyiselwe ngayo, ngenxa yokuba ndingcamle intwana yobusi obu. 1 Samuweli 14:29.

John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.

UYohane wayengameleli nje umyalezo wobuSilamsi, koko weza evela entlango, njengoko noEliya wenjenjalo, yaye uYohane akazange adle ubusi nje, wadla ubusi basendle, kuba yena, njengokuba kwakunjalo nakuKristu, wayengaqeqeshwanga kumaziko aloo mihla awayenobusi bawo bomyalezo, obumelwa ligwele labaFarisi nabaSadusi. UYohane wadla ubusi obuvela entlango, kuba waqeqeshwa nguMoya oyiNgcwele ngaphandle kwamaziko enkolo emihla yakhe. Umbhinqo oqhelekileyo wexesha elo wawunesixhobo esifana nehenji umntu awayebophelela kuso isambatho sakhe soboya benkamela. Le henji imele uYohane, owayeyindawo yokujika ukusuka kwengcwele yasemhlabeni ukuya kwiNgcwele yasezulwini.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “Umprofeti uYohane wayelinge lokudibanisa phakathi kwezi zabelo zibini. Njengommeli kaThixo, wema ukuze abonakalise ubudlelane bomthetho nabaprofeti nesabelo sobuKristu. Wayekukukhanya okuncinane, okwakwakumele kulandelwe kukukhanya okukhulu ngakumbi. Ingqondo kaYohane yakhanyiselwa nguMoya oyiNgcwele, ukuze akhanyisele abantu bakowabo; kodwa akukho okunye ukukhanya okwake kwakhanya okanye okuya kuze kukhanye ngokucacileyo kangako phezu komntu owileyo njengoko kunjalo ngaloo nto iphuma kwimfundiso nakumzekelo kaYesu. UKristu nomsebenzi waKhe babeye baqondwa ngokungacacanga kuphela njengoko babefanekisiwe emibingelelweni esisithunzi. Kwanaye uYohane wayengekaqondi ngokupheleleyo ubomi obuzayo, obungunaphakade, ngoMsindisi.” The Desire of Ages, 220.

The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.

Ingubo enezikhonkwane kaYohane yaziswa kanye ngexesha lokubhaptizwa kukaKristu, okwakulithuba lokuguquka, elimelwe yindawo apho uYohane wayebhaptizela khona. Loo ndawo yayibizwa ngokuba yiBethabara, okuthetha ukuthi “indawo yokuwela ngesikhephe,” yaye yiyo kanye indawo awangena ngayo uSirayeli wamandulo eZweni leSithembiso ekuphumeni kwakhe entlango, kanye njengoko noYohane wayekwenzile.

Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.

Kunjalo, intshukumo yamawaka alikhulu anamashumi amane anesine ngabo uYohane abamelayo, kodwa sibonisa nje ukuba xa uYesu wayebhaptizwa, yayisiso sizukulwana awathi yena noYohane basibiza ngokuba “sisizukulwana seenyoka.” UYesu weza kukhulisa umthetho kaThixo weMithetho eliShumi, yaye waphefumlela onke amazwi aseBhayibhileni, ngoko ke xa ebiza isizukulwana sokugqibela sikaSirayeli wamandulo ngokuba sisizukulwana seenyoka, uyazi ngokupheleleyo ukuba umthetho wesibini uchaza umgwebo owenziwa kwisizukulwana sesithathu nesesine.

The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.

Isizukulwana sesithathu nesesine simela umgwebo oqhubekekayo ophela kwisizukulwana sesine, esisisizukulwana samanamba. Ubhaptizo lukaKristu lufuzisela u-9/11. Isizukulwana samaSeventh-day Adventist saseLawodike sele sikwisizukulwana saso sokugqibela ukususela kwelo xesha. Isigidimi sikaYohane esasiya kubaFarisi nabaSadusi sasisisiGidimi saseLawodike.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,

> Kodwa wathi akubona abaninzi kubaFarisi nabaSadusi beza kubhaptizo lwakhe, wathi kubo,

> O generation of vipers, who hath warned you to flee from the wrath to come?

> Nina bohlanga bamagwangqa, ngubani onilumkisileyo ukuba nibaleke kuwo umsindo ozayo?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:

> Ngoko velisani iziqhamo ezilungele inguquko; yaye musani ukucinga ukuthetha phakathi kwenu ukuthi, Sino-Abraham njengobawo wethu:

> for I say unto you, that God is able of these stones to raise up children unto Abraham.

> kuba ndithi kuni, uThixo unako ukuvusela uAbraham abantwana kula matye.

> And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

> Kwanangoku izembe sele libekwe ezingcanjini zemithi; ngenxa yoko wonke umthi ongavelisi siqhamo sihle uya kugawulwa, uphoswe emlilweni. Mna okunene ndinibhaptiza ngamanzi, kube kukuguquka; kodwa lowo uzayo emva kwam unamandla kunam, endifanele nokungazifaneli ukuthwala izihlangu zakhe; yena uya kunibhaptiza ngoMoya oyiNgcwele nangomlilo. Ifotsholo yakhe yokwela isesandleni sakhe, yaye uya kuwuhlambulula ngokupheleleyo umgangatho wakhe wokubhulela, ayiqokelele ingqolowa yakhe esiseleni; kodwa umququ uya kuwutshisa ngomlilo ongenakucinywa.

> Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.

> Keza uYesu evela kwelaseGalili esiza eYordan kuYohane, ukuba abhaptizwe nguye. Mateyu 3:7–13.

Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.

UYesu weza evela kwelaseGalili, efuzisela ixesha lokujika ngokuvumelana nesijingi-sebhanti sikaYohane, kwanentsingiselo yaseBhetabhara. Umsebenzi kaYohane wokulungisa indlela, ngoko wawusele utshintshele emsebenzini kaKristu wokuqinisa umnqophiso. Iminyaka engamashumi amathathu yokulungiselela yayisele iphelile, kwaza kwaqala iminyaka emithathu nesiqingatha ephambi komnqamlezo nasemva kwawo.

John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.

Umyalezo kaYohane wawusisilumkiso sengqumbo ezayo ekutshatyalalisweni kweYerusalem, ukutshatyalaliswa okukwamele nasesiphelweni sehlabathi nakwizibetho ezisixhenxe zokugqibela. Loo myalezo wesilumkiso wawubekwe ngaphakathi komxholo wobuSilamsi, yaye wanikelwa ngumntu ongazalisekisanga kuphela umthunywa kaMalaki olungisa indlela, nelizwi likaIsaya entlango, kodwa kwanomyalezo kaEliya, kuba isambatho sikaYohane sasifana nesikaEliya kanye njengokuba nomyalezo kaYohane wawufana nowakaEliya.

> And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.

> Wathi kubo, Wayengumntu onjani na lowo unyuke weza kuni, wanixelela la mazwi? Baza bamphendula bathi, Wayeyindoda enoboya, ibhinqe umbhinqo wesikhumba esinqeni sayo. Wathi ke yena, NguEliya umTishbite. 2 Kumkani 1:7, 8.

If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.

Ukuba babeya kubuza ngoYohane, hayi ngoEliya, besithi, “wayeluhlobo luni na lomntu?” babephendulwa kuthiwe, “wayengumntu oneenwele ezininzi, ebhinqe umbhinqo wesikhumba ezinqeni zakhe.” Ubulungiseleli bonke bukaYohane beenyanga ezintandathu bumelwe kwesi sicatshulwa apho isizukulwana sokugqibela nesesine sichongwa ngokukhethekileyo size sichazwe. Isigidimi saseLawodike kubo sihlasela ngokuthe ngqo ibango lokuba bangabantu bomnqophiso kaThixo, sibalumkisa ngomsindo ozayo njengoko uboniswa lizembe elibetha iingcambu zemithi. Isigidimi sasiquka ukuba uKristu wayeya kuwugqiba umsebenzi wokuvavanya owaqala ngoYohane. Kamva kuMateyu, noYesu ukwabiza amaYuda ngokuthi “sisizukulwana seenyoka,” yaye uthabatha loo ngcinga kumxholo kaYohane wokugawula umthi, aze achaze isizathu soko.

> Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.

> Mhlawumbi yenzani umthi ube mhle, nesiqhamo sawo sibe sihle; okanye ke yenzani umthi ube mbi, nesiqhamo sawo sibe sibi; kuba umthi waziwa ngesiqhamo sawo. Nzululwazi yeenyoka, ningathini na nina, nisuka nibabi, ukuthetha izinto ezilungileyo? kuba umlomo uthetha ngokuphuphuma kwentliziyo. Umntu olungileyo, ebuncwaneni obulungileyo bentliziyo, ukhupha izinto ezilungileyo; nomntu ombi, ebuncwaneni obubi, ukhupha izinto ezimbi. Ke ndithi kuni, Onke amazwi angento abantu abaya kuwawathetha, baya kunikela ingxelo ngawo ngemini yomgwebo. Kuba ngamazwi akho uya kugwetyelwa ulilungisa, nangamazwi akho uya kugwetywa. Mateyu 12:33–37.

The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.

Ngokwesibini umthetho, umhla womgwebo ukwisizukulwana sesine. Umgwebo usekelwe kwisigidimi esisithethayo, yaye eso sigidimi siphuma ezintliziyweni zethu. Sisigidimi esisithethayo esichaza ukuba singaba “sisizukulwana esinyuliweyo” sikaPetros kusini na, okanye “sisizukulwana seenyoka ezinobuhlungu.” Omabini la maqela abonakaliswa ekupheleni kwenkqubo yokuvavanywa apho uKristu, njengendoda yebrashi yothuli, ecoca umgangatho waKhe. Njengoko kunjalo ngeoli emzekelisweni weentombi ezilishumi, isigidimi simelwa nokuba yintliziyo embi okanye yintliziyo elungileyo. Ukubhekisa kukaKristu kongeza ukuba esi sizukulwana seenyoka ezinobuhlungu, esisisesine nesokugqibela—sifuna umqondiso, yaye owona mqondiso kuphela esasiza kuwunikwa yayingumqondiso kaYona.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.

> Baza abathile kubabhali nabaFarisi, besithi, Mfundisi, singathanda ukubona umqondiso ophuma kuwe. Kodwa yena waphendula, wathi kubo, Isizukulwana esikhohlakeleyo nesikrexezayo sifuna umqondiso; yaye asiyi kunikwa mqondiso, ngaphandle komqondiso womprofeti uYona: Kuba njengokuba uYona wayehlala imihla emithathu nobusuku obuthathu esiswini somnenga; ngokunjalo noNyana woMntu uya kuba semathunjini omhlaba imihla emithathu nobusuku obuthathu. Amadoda aseNineve aya kusuka emgwebeni kunye nesi sizukulwana, asigwebe: ngokuba aguquka ekushunyayelweni kukaYona; yaye, khangela, olapha mkhulu kunoYona. Ukumkanikazi wasemazantsi uya kusuka emgwebeni kunye nesi sizukulwana, asigwebe: kuba weza evela eziphelweni zehlabathi ukuza kuva ubulumko bukaSolomon; yaye, khangela, olapha mkhulu kunoSolomon. Mateyu 12:38–42.

Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.

UKristu wabhekisa kumaYuda njengenzala yeenyoka ezinobuhlungu, yaye usebenzisa imizekeliso yomgwebo, njengomyalezo kaYona, nomyalezo wobulumko bukaSolomon. UYesu uchonga ngokwemeko, nangamangqina amabini, ukuba isizukulwana seenyoka ezinobuhlungu sisizukulwana sesine, kuba kwisizukulwana sesine kulapho umgwebo uzalisekiswa khona.

The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.

Ikhulu elikhulu elinamawaka alikhulu anamashumi amane anesine lingumqondiso, okanye uphawu lwemihla yokugqibela, njengokuba kunjalo nomthetho kaThixo neSabatha. Umqondiso kaYona ngumphawu lovuko, olwaluthi kumaYuda emihla kaKristu lube lubhaptizo lwaKhe, xa uMoya oyiNgcwele wehla, emelwe njengehobe. UYona uthetha “ihobe.” UYona, uYohane uMtyhileli, uDaniyeli, uYosefu noLazaro bamele ikhulu elinamawaka alikhulu anamashumi amane anesine, abavuswayo ekubeni befile esitratweni iintsuku ezintathu ezinesiqingatha. Ngelo xesha bamele ukudlulela besuka kwabaseLawodike besiya kwabaseFiladelfiya, ngaloo ndlela besiba ngowesibhozo ophuma kwabasixhenxe. UYona umele ubhaptizo, kuba waphoswa emanzini waza ngokomfuziselo wafa xa wadliwa ngumnenga. Emva koko wavuswa, njengoko kwaba njalo ngoYohane, xa wakhutshwa kwioli ebilayo, nanjengoDaniyeli xa wakhutshwa emqolombeni weengonyama, nanjengoYosefu, xa wakhutshwa emhadini, nanjengoLazaro, ummangaliso wokutywinwa ngexesha likaKristu. AmaYuda ayengenakuwubona umqondiso kaYona, njengoko wawumelwe luvuko lukaKristu, ngokucace ngakumbi kunokuba ubuAdventist bubona umqondiso we-9/11, ongumqondiso kaYona.

We will continue these subjects in the next article.

Siya kuqhubeka nezi zihloko kwinqaku elilandelayo.

> “The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)

> “Umthwalo wesilumkiso ngoku omawuze ebantwini bakaThixo, kwabakufuphi nakwabakude, ngumyalezo wengelosi yesithathu. Kwaye abo bafuna ukuqonda lo myalezo abayi kukhokelwa yiNkosi ukuba benze usetyenziso lweLizwi oluya kutshabalalisa isiseko lususe neentsika zokholo olwenze amaSeventh-day Adventists aba koko akuko namhlanje. Iinyaniso eziye zavuleka ngokulandelelana kwazo, njengoko siye saqhubela phambili kumgca wesiprofeto esityhilwe eLizwini likaThixo, ziyinyaniso, ziyinyaniso ezingcwele, ezingunaphakade nanamhlanje. Abo badlula kuloo mhlaba inyathelo ngenyathelo kwimbali yangaphambili yamava ethu, bebona umxokelelwane wenyaniso eziprofetweni, balungiselelwa ukuba bamkele bathobele yonke imitha yokukhanya. Babethandaza, bezila ukutya, bephengulula, bemba inyaniso njengobutyebi obufihlakeleyo, yaye uMoya oyiNgcwele, siyazi, wayesifundisa yaye esikhokela. Kwaphakanyiswa iingcamango ezininzi, zinembonakalo yenyaniso, kodwa zixutywe kangangokuba neZibhalo zitolikwa gwenxa zisetyenziswa gwenxa, zakhokelela kwiimpazamo eziyingozi. Sazi kakuhle kakhulu indlela yonke ingongoma yenyaniso eyamiselwa ngayo, nesitywina sabekwa phezu kwayo nguMoya oyiNgcwele kaThixo. Ngalo lonke elo xesha kwakuvakala amazwi athi, ‘Nantsi inyaniso,’ ‘Ndinenyaniso; ndilandeleni.’ Kodwa kwafika izilumkiso, ‘Ningahambi nibalandela. Andibathumanga mna, kodwa bagidima.’ (Bona uYeremiya 23:21.)”

> “The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.

> “Ukukhokela kweNkosi kwakucace ngokukhethekileyo, yaye izityhilelo zaYo zokuba yintoni inyaniso zazimangalisa kakhulu. Inqaku ngalinye lasungulwa yiNkosi uThixo wamazulu. Oko kwakuyinyaniso ngelo xesha, kuyinyaniso nanamhlanje. Kodwa amazwi ayaqhubeka ukuvakala—‘Le yinyaniso. Ndinokukhanya okutsha.’ Kodwa oku kukhanya kutsha kwimigca yesiprofeto kubonakala ekusebenziseni kakubi iLizwi nasekuyekeni abantu bakaThixo bedada bengenalo iankile yokubabamba. Ukuba umfundi weLizwi wayenokuthabatha iinyaniso athe uThixo wazityhila ekukhokeleni abantu baKhe, aze azenze ezakhe ezi nyaniso, azicokise engqondweni, aze azingenise ebomini bakhe bokwenyani, ngoko wayeya kuba lijelo eliphilayo lokukhanya. Kodwa abo bazimisele ukufunda baze bavelise iingcamango ezintsha, banomxube wenyaniso nempazamo odityanisiweyo, yaye emva kokuzama ukwenza ezi zinto zivelele, babonakalisile ukuba abakhange bakhanyise isibane sabo besithatha esibingelelweni sobuthixo, yaye sicimile ebumnyameni.” Selected Messages, incwadi 2, 103, 104.

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