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

Incwadi kaYoweli neBandla laMa-Adventist oSuku lweSixhenxe laseLawodikea - Inombolo Amashumi Amane Anesithathu

Number Forty-Three

Inani Lamashumi Amane anesiThathu

Author

Jeff Pippenger

Published

February 9, 2026

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A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.

Umfuziselo wababingeleli abangamashumi asibhozo abangabantu, badityaniswe noMbingeleli oMkhulu oNgcwele, linani elithi “81,” apho sifumana khona iPhupha likaMiller encwadini ethi Early Writings. KwiSityhilelo “81” sifumanisa ukuba xa itywina lokugqibela kanye lisuswa, kubakho ukuthula emazulwini isiqingatha seyure. UHabhabhuki 2:20 uthi umhlaba wonke mawuthule xa iNkosi isetempileni yayo engcwele.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.

> Yaye kwathi akuyivula itywina lesixhenxe, kwabakho cwaka ezulwini malunga nesiqingatha seyure. ISityhilelo 8:1.

The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.

Ukususwa kwetywina lesixhenxe kwenzeka kwezo ntsuku zingamashumi amathathu, kuba lilo itywina lokugqibela. NgoDisemba 31, 2023, amathambo kaHezekile aqalisa inkqubo yovuko. Emva koko uKristu waqalisa ukufundisa iintsuku ezingamashumi amane. Lo mhla waphawula ukuphela kweentsuku ezili-1,260 ukususela ekudanisweni kwangoJulayi 18, 2020, yaye uYohane usazisa kwisiTyhilelo seshumi elinanye ukuba sifanele ukulinganisa itempile, kodwa siyishiye intendelezo. Intendelezo iphela ekupheleni kokuchithachithwa, kuba uYohane usazisa ukuba i-1,260 inikwe iiNtlanga eziziintendelezo. Xa kulinganiswa, loo mbali ifanele ukushiywa ngaphandle.

When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.

Xa uMiller evuka aze abone indoda yothuli-nebrashi, igumbi alinabani, yaye njengoko ephakamisa ilizwi lakhe, uMiller usese entlango. Ukusukela kwimbali yovuko kude kube kanye phambi komthetho weCawa, uKristu uyayivusa itempile yamakhulu alikhulu anamashumi amane anesine amawaka, njengoko Wenza kwiminyaka engamashumi amane anesithandathu ukusuka ku-1798 ukuya ku-1844.

When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.

Xa Yena eqalisa ukufundisa, usebenza etempileni yaKhe, ngokukodwa ngexesha leentsuku ezingamashumi amathathu. Iingelosi ke zithi cwaka imizuzu engamashumi amathathu, ngoxa Yena efundisa ababingeleli baKhe abangabashumayeli bakaMiller abangamakhulu amathathu, okanye umkhosi waKhe kaGidiyon abangamakhulu amathathu, okanye ngoxa epapasha iitshathi ezingamakhulu amathathu zika-1843; yaye konke oku Ukwenza ngexesha leentsuku ezingamashumi amathathu ukusuka ekupheleni kwesonka esingenagwele, kude kuse kumyalezo weexilongo. Utyayela umgangatho wegumbi likaMiller, kodwa ngumgangatho waKhe, ngoko ke igumbi likaMiller yitempile yaKhe. Ugqibezela umsebenzi wokucima nokuba zizono okanye amagama abo babebizwe njengabagqatswa bokuba phakathi kwekhulu elinamashumi amane anesine amawaka.

The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.

Umyalezo wesigodlo oza kwiintsuku ezintlanu phambi kokunyuka nasezintsukwini ezilishumi phambi komgwebo luluvavanyo olucacisa inyaniso. Okwenzekayo kwimizuzu engamashumi amathathu xa izulu lithule, okanye kwiintsuku ezingamashumi amathathu zikaKristu efundisa ababingeleli, sele kuvelise iindidi ezimbini xa itywina lifakwa ngexesha lamanyathelo amathathu esigodlo, ukunyuka, nomgwebo. Kulula ukukubona.

If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.

Ukuba ufika kwinqanaba apho ufanele ukuvakalisa umyalezo wexilongo, uze walile ukuwuvakalisa loo myalezo—uyasilela.

The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.

Amanyathelo amathathu ‘esigodlo, okwenyuka nokugweba’ aluphawu olunye lwendlela kumanyathelo amathathu, kanye njengasekuqaleni kwembali apho uphawu olunye lwendlela lwalumelwe ‘kukufa, ukungcwatywa nokuvuka.’ Uvavanyo lwamanyathelo amathathu ekupheleni luluvavanyo olungqinisayo olwandulela ngoovimba abahlanu umthetho weCawa yePentekoste.

Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.

Kwiintsuku ezintlanu emva kovuko kufika isiphelo somthendeleko wesonka esingenagwele, yaye loo ndibano ingcwele iphawula uvavanyo lokuqala nolusisiseko luka-2024. Ngaba niya kudla iSonka saseZulwini okanye isonka sokuqiqa kwabantu? Olo vavanyo lwafika ngo-2024, yaye lwalusele lumelwe kwangaphambili luvukelo olusisiseko luka-Adam noEva, lukaNimrodi, lukaAron, lukaYerobhowam, lukaKora nabavukeli bakhe, lwamaProtestanti kwimbali yamaMillerite, uvukelo lwe-alpha lukaJohn Harvey Kellogg, uvukelo luka-1888, yaye ke kambe uvukelo lwango-9/11. Uvukelo olusisiseko lukaKayin, ludlulisa umba womona nxamnye nomzalwana wakho, kuwo wonke umgca wovukelo olusisiseko.

All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.

Yonke imizekeliso yemvukelo esisiseko yimvukelo nxamnye noThixo, kodwa eminye, enjengabavukeli bonyaka ka-1888, nabavukeli bakaKora, iquka inyaniso yokuba umthunywa onyuliweyo uyinxalenye yovavanyo. Ukuchasa ukuchongwa kukaMiller kokuba yiRoma emisa umbono kuDaniyeli 11:14, kukuchasa kokubini umyalezo nomthunywa. Olu vavanyo lusisiseko, kuba kwakungekho nguTata uMiller kuphela owachonga abaphangi bendinyana yeshumi elinesine njengeRoma, kodwa kwanonyana kaMiller.

Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.

Kwiintsuku ezintlanu emva kovuko lukaDisemba 31, 2023, ubulungiseleli bokufundisa bokulungiselela bukaMiller bathatyathwa ngulo Wayeza emva kukaYohane. Kangangeentsuku ezingamashumi amathathu kwaza kunikwa unqulo lwabakhonzi etempileni imfundiso ekhethekileyo “ubuso ngobuso” nguKristu. Olo lungiselelo lwalulungiselela ububingeleli bama-80, ukuba bubhengeze isigidimi sesilumkiso somthendeleko wamaxilongo.

That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.

Loo malungiselelo eentsuku ezingamashumi amathathu aquka uvavanyo lokuqala olusisiseko ekuqaleni novavanyo lwesibini lwetempile ekupheleni. Uvavanyo lwesibini lwetempile lugqitywa phambi kokuba kuvuthelwe amaxilongo, yaye le nkcukacha ke ngoko imelwe ephupheni likaMiller xa uKristu wawaphosa amatye axabisekileyo ebhokisini. Kusemva kokuba esenzile oku, apho amemela khona uMiller ukuba “aze abone.” Kusuka kwisigidimi sesilumkiso samaxilongo, kuse kunyuko oluya emgwebeni, apho ibhanile iphakanyiswa khona phambi komthetho weCawa. Onke amatye axabisekileyo asethempileni, phambi kokuba uMiller abizelwe ukuba “aze abone,” yaye kuxa amangqina amabini ephakanyiselwa emafini, apho iintshaba zawo ziwabona khona.

Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.

Ukuqikelela kwabo ngohlaselo oluvela kumaSilamsi olungazange lwenzeke ngo-2020, kuza kuphindwa emva kokuba lulungisiwe, njengoko kwakunjalo ngoKhwelo lokwenyaniso lwaPhakathi kobusuku lukaSnow. UMiller wayenokuqonda awakuqaphelisa njengoKhwelo lwasePhakathi kobusuku, kodwa uSamuel Snow walulungisa umyalezo kaMiller woKhwelo lwasePhakathi kobusuku, yaye ngenxa yesi sizathu, umyalezo kaSnow woKhwelo lwasePhakathi kobusuku ubizwa ngokuba ngumyalezo “wenyaniso” woKhwelo lwasePhakathi kobusuku kwimbali yamaMillerite. Umyalezo woKhwelo lwasePhakathi kobusuku ngumlayezo olungisiweyo, nowanikwa amandla lolo lungiso.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> “Abo badanileyo babona ngeziBhalo ukuba babekwithuba lokulibaziseka, nokuba bamele ukulinda ngomonde ukuzaliseka kombono. Obo bungqina bunye obabakhokelela ekubeni balindele iNkosi yabo ngowe-1843, babakhokelela ekubeni balindele Yena ngowe-1844.” Early Writings, 247.

The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.

Le meko yenzeke ekupheleni kwethuba lika-1840 ukuya ku-1844, yaye yenzeke nasekuqaleni. UJosiah Litch waxela kwangaphambili ukuzaliseka kobuSilamsi ngo-1840. Wabeka olo qikelelo lwakhe kwingxelo yoluntu ngo-1838, waza walulungisa kwiintsuku ezilishumi ngaphambi koAgasti 11, 1840. Ukuzaliseka koqikelelo olulungisiweyo kwanika amandla kwisigidimi sengwekazi yokuqala. Isigidimi sesibini sanikwa amandla sisigidimi esilungisiweyo soKhwelo lwaPhakathi kobusuku. Amangqina amabini avela kwimbali enye, elinye lingqina le-alpha nelinye lingqina le-omega. Ekunye achaza ukuxhotyiswa kwesigidimi okusekwe ekulungisweni kwesigidimi sangaphambili.

The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.

I-alpha ichonga isiprofeto sobuSilamsi, kanti i-omega ichonga isiprofeto socango oluvaliweyo. Umgca phezu komgca, ubuSilamsi ngo-1840 nocango oluvaliweyo ngo-1844, buchonga ubuSilamsi nocango oluvaliweyo njengomyalezo weSikhalo Sasezinzulwini Zobusuku. Ekuqaleni komyalezo ubuSilamsi buyakhululwa, njengakukungena kukaKristu ngoloyiso. Ngelo xesha ucango luyavalwa emzekelisweni weentombi ezilishumi, njengoko ucango luvalwa phezu komgwebo wendlu kaThixo. Ekugqibeleni komyalezo, ubuSilamsi bubetha kwakhona njengoko ucango luvalwa phezu kweUnited States.

It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.

Kubalulekile ukubona ukuba umgca oveliswa yiLevitikus amashumi amabini anesithathu uchonga amanyathelo amathathu ePasika ekuqaleni namanyathelo amathathu ababingeleli ekupheleni. Ababingeleli baphakanyiswa njengomnikelo ngexesha lomthetho weCawa, kodwa bayahlanjululwa ngaphambi kweso siganeko. Xa bephakanyiswa, baba ngumqondiso; yaye xa uKristu waphakanyiswayo kumanyathelo amathathu ekuqaleni komgca, watsalela lonke ihlabathi kuye. Ukuphakanyiswa kwekhulu elinamashumi amane anesine amawaka kukuphela komgca owaqalayo ngokuphakanyiswa kukaKristu. Kokubini ekuqaleni nasekupheleni kuchongwe umqondiso omnye wendlela onamanyathelo amathathu.

Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.

Amanyathelo amathathu ekuqaleni alandelwa ziintsuku ezintlanu, kwanamayathelo amathathu ekupheleni alandelwa ziintsuku ezintlanu. Ukusukela kuloo ndawo ukuya phambili, ibali limalunga nesihlwele esikhulu, kuba ububingeleli bumisiwe njengomqondiso wamawaka alikhulu elinamashumi amane anesine. Iintsuku ezisixhenxe zeMinquba lithuba leeNtlanga. Ukuba siyawushiya ngaphandle umhla weeNtlanga oqala kumthetho weCawa, size siyishiye ngaphandle neentsuku ezintathu ezinesiqingatha ezaphela ngo-2023, sinetempile yamawaka alikhulu elinamashumi amane anesine emelwe phakathi kweentsuku ezingamashumi amahlanu zexesha lePentekoste ukusukela nge-31 Disemba 2023 kude kuse kumthetho weCawa osondelayo.

Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.

Iintsuku ezintlanu ukusuka ekuvukeni kwabafileyo ngokubhekisele kwiintombi, neentsuku ezingamashumi amathathu ezilandela zona ngokubhekisele kubabingeleli. Kwandule ke iintsuku ezintlanu zomyalezo wesigodlo osuka kwiintombi, ziphele ngokunyuka kwazo xa iintsuku ezingamashumi amane zigqityiwe, kulandele iintsuku ezintlanu ziye emgwebeni, zize zilandelwe ziintsuku ezintlanu ziye kumthetho weCawa. Njengophawu lweentombi, inani elithi “5” libeka phambili amanyathelo onyawo alawo alikhulu elinamashumi amane anesine amawaka, aziintombi, kwanokuba ekwangababingeleli.

During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.

Ngeli xesha leentsuku ezingamashumi amathathu zokufundisa, itywina lokugqibela nelesixhenxe liyasuswa, yaye kungelo xesha apho uMiller abona amatye anqabileyo ebuyiselwa. “Yiza ubone” ngumfuziselo osekelwe phezu kwamatywina amane okuqala, ngoko xa itywina lesixhenxe lavulwa, uMiller waxelelwa ukuba “yiza ubone,” kodwa iingelosi ezulwini zonke zisuka zibukele cwaka. Iphupha likaMiller lichaza ukutywinwa kwamatye anqabileyo angabantu abalikhulu elinamashumi amane anesine amawaka, ngoxa likwachaza amatye anqabileyo angumyalezo weSikhalo Saphakathi Kobusuku. Lowo myalezo uthwala amandla awanikayo iintombi nto ukuze kufezekiswe ukutywinwa, yaye indoda enebrashi yothuli ichaza Lowo ulawula bobabini, abathunywa nomyalezo.

2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.

u-2024 umele uvavanyo olusisiseko, yaye ngoku ngo-2026 uvavanyo lwetempile selufikile. Ngoku sikwithuba leentsuku ezingamashumi amathathu apho uKristu afundisa khona, yaye ukungayiqondi le nyaniso kuyabulala.

Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.

Ukuqonda umyalezo nomthunywa kwakuyinxalenye yovavanyo olusisiseko olwalumelwe yiRoma ngokumisela umbono, yaye kukwayinxalenye yebali likaEliya noAhabhi.

> And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.

> Ngomnyaka wamashumi amathathu anesibhozo ka-Asa ukumkani wakwaYuda waqalisa uAhabhi unyana kaOmri ukulawula phezu kwamaSirayeli; uAhabhi unyana kaOmri walawula phezu kwamaSirayeli eSamariya iminyaka emashumi mabini anesibini. UAhabhi unyana kaOmri wenza okubi emehlweni eNkosi ngaphezu kwabo bonke ababengaphambi kwakhe. Kwathi, ngokungathi yinto encinane kuye ukuhamba ezonweni zikaYerobhowam unyana kaNebhati, wazeka uIzebhele intombi kaEtbhahali ukumkani wamaZidon, waya wakhonza uBhahali, wanqula kuye. Wamisela uBhahali isibingelelo endlwini kaBhahali awayeyakhile eSamariya. UAhabhi wenza noAshera; uAhabhi wenza ngakumbi ukucaphukisa uYehova uThixo kaSirayeli kunabo bonke ookumkani bakwaSirayeli ababengaphambi kwakhe. Ngemihla yakhe uHiyeli waseBheteli wayakha iYeriko; wabeka isiseko sayo ngoAbhiram amazibulo akhe, wamisa amasango ayo ngoSegubhi unyana wakhe omncinane, ngokwelizwi leNkosi awalithethayo ngoYoshuwa unyana kaNun. Wathi uEliya umTishbite, owayengowabemi baseGiliyadi, kuAhabhi, Ehleli nje uYehova uThixo kaSirayeli, endimi phambi kwakhe, akuyi kubakho nombethe namvula kule minyaka, ngaphandle ngokwelizwi lam. 1 Kumkani 16:29–17:1.

The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.

Amanani anxulunyaniswa noAhabhi ongeza kumxholo wale ndima. “Amashumi amathathu anesibhozo” amele “ukuvuka.” UIsrayeli wayalelwa ukuba “avuke” aze angene kwiLizwe Lesithembiso ngonyaka wamashumi amathathu anesibhozo.

> Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

> “Sukani ngoku,” ndatsho mna, “niwele umlambo iZered.” Saza sawela umlambo iZered. Kwaye ixesha esalihambayo, sisuka eKadeshbharneya side siwele umlambo iZered, laba yiminyaka emashumi mathathu anesibhozo; kwada kwaphela phakathi komkhosi sonke isizukulwana samadoda emfazwe, njengoko uYehova wayebafungele. Duteronomi 2:13, 14.

Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”

UYesu wamphilisa umntu owayeqhwalele, owayeneminyaka engamashumi amathathu anesibhozo, xa wathi kuye, “Vuka.”

> And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.

> Kwaye kwakukho apho indoda ethile, eyayinesifo iminyaka emashumi mathathu anesibhozo. Wathi uYesu akuyibona ilele, esazi ukuba sele inethuba elide ikuloo meko, wathi kuyo, Uyafuna na ukuphiliswa? Indoda engenamandla yamphendula yathi, Mhlekazi, andinamntu wokundifaka echibini xa amanzi evuselelwa; kodwa ngelixa ndisaza, kwehla omnye phambi kwam. UYesu wathi kuyo, Vuka, uthabathe ukhuko lwakho, uhambe. Kwangoko indoda yaphiliswa, yathabatha ukhuko lwayo, yahamba; ke kaloku loo mini yayiyiSabatha. Yohane 5:5–9.

Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.

UJosiah Litch wenza isiprofeto ngowe-1838, awasichanisa ngokuchanekileyo ngowe-1840. Unyaka wamashumi amathathu anesibhozo uMoses abhekisa kuwo kwiDuteronomi, wawungunyaka wamashumi amane nawo. Inkqubo kaJosiah Litch yamanyathelo amabini yayihambelana nokuvuselelwa kwamanyathelo amabini kwegama lakhe, ukumkani uYosiya. Amanani angama-38 nama-40 ngokunxulumene omnye nomnye, amela ukuvuka, nto leyo eyenzekayo kumangqina amabini xa enyuselwa emafini.

With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.

NgoLitch, ukuphakanyiswa kwafezwa ngomyalezo weSilamsi wesibetho sesibini. Ukuphakanyiswa okuphawulwa kukunyuka kukaKristu, kuza emva komyalezo wexilongo weSilamsi. Ezo nyathelo zimbini zokuqala zomqondiso wendlela wexilongo, ukunyuka nokugweba, zafuziselwa nguLitch, lawo manyathelo akhe mabini nawo afuziselwa luvuselelo nohlaziyo lwamanyathelo amabini kakumkani uYosiya. KwiDuteronomi umyalelo wawukukuba kuvukwe kuyiwe kwiLizwe leDinga, yaye ukuphakanyiswa komqondiso ngexesha lomthetho weCawa kusiso eso sithembiso sinye.

Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.

UAhabhi walawula iminyaka engamashumi amabini anesibini; ngoko ke ulawula ngexesha apho ubuThixo budityaniswe nobuntu, elilo ixesha leentsuku ezingamashumi amathathu elandulela isigidimi sexilongo. UAhabhi nguTrump, oya kutshata noJezebhele kungekudala kakhulu. Ngexesha likaTrump, nguEliya kuphela onomyalezo wemvula. Le nyaniso isisiseko, kuba intshukumo yekhulu elinamashumi amane anesine amawaka yintshukumo yendlela ethi umgca phezu komgca; yaye loo ndlela isekelwe phezu kwenyaniso esisiseko yokuba intshukumo yohlaziyo yekhulu elinamashumi amane anesine amawaka iye yafanekiswa yiyo yonke intshukumo yohlaziyo kwimbali engcwele. Kuyo nganye kwezo ntshukumo iinkokeli zaba yinxalenye yenkqubo yokuvavanywa. Ngalo lonke ixesha.

Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.

UAhabhi ngukumkani wesixhenxe ukusuka kuYarobheham, yaye siye sabonisa ngokuphindaphindiweyo indlela uAhabhi amele ngayo urhulumente ngexesha lentlekele yomthetho weCawa. Sibonisile indlela ibandla labaSeventh-day Adventist laseLawodike elayakha kwakhona iYeriko ngowe-1863, nto leyo eyabiza ooWhite ngoonyana babo omdala nowomncinane, yaza yamelisa iYeriko ngexesha lomthetho weCawa. U-1863 ngumfuziselo womthetho weCawa.

The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.

Esi sicatshulwa sigcwele umqondiso ochaza elo xesha njengelokutywinwa kwekhulu elinamashumi amane anesine amawaka, yaye ngelo xesha ukwala ukuqonda kukaMiller inyaniso eyabekwa phezu kwetafile kaHabakuki yowe-1843 kusisiseko sovukelo; oku kuquka nokungayinanzi isithunywa esikhethiweyo sikaThixo phantsi kwesizathu esifanayo neso sabavukeli bakaKora kunye nabavukeli bowe-1888, abathi lonke ibandla lingcwele.

We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.

Ngoku sikuvavanyo lwetempile xa iifestile zezulu zivulwa kunye nomnyango wexesha lokwabiwa. Lo mnyango wexesha lokwabiwa uphawula inguquko yababingeleli ukusuka eLawodikea besiya kubabingeleli baseFiladelfiya. Uphasisa ukwahlulwa kwamatye anqabileyo obuxoki nawokwenyaniso ephupheni likaMiller. Iifestile zibonisa isiqalekiso okanye intsikelelo. UMalaki isahluko sesithathu usiseka uvavanyo phezu kokubuyela. Iphupha likaMiller ligxininisa ukubuyiselwa kobubingeleli nomyalezo. IsiTyhilelo ishumi elinesithoba sichaza umkhosi weNkosi ovuswayo xa kuzaliseka isiprofeto somyalezo wexilongo wobuSilamsi.

The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.

Uvavanyo olwandulela uvavanyo lwe-litmus lomyalezo wesigodlo sesixhenxe lolo lwesibini, yaye luluvavanyo lwetempile. Iphupha likaMiller livelisa ukuphindaphindeka, nto leyo ehlala inxulunyaniswa novavanyo lwesibini, kuba iphupha likaMiller lisebenzisa amatye anqabileyo njengemiyalezo kwananjengabathunywa. Uvavanyo lwetempile lubandakanya ukusetyenziswa kwendlela yomgca phezu komgca yemvula yasemva kwexesha. Lufuna ukuba ababingeleli bayibone itempile kwimigca eyahlukeneyo yesiprofeto ukuze balungelelanise imiyalezo. Ibhokisi enkulu yendoda enebrashi yothuli yitempile yamawaka alikhulu anamashumi amane anesine, yaye uvimba kaMalaki ukwanguwo lowo. Intliziyo yempahla yetempile yityeya yomnqophiso, leyo iikherubhi ezisigubungelayo zihlala zikhangele kuyo, ngaloo ndlela zigxininisa eyona nto kugxilwe kuyo zizo zonke izidalwa ezingcwele. Abangcwele kule mbali kufuneka bakhangele etempileni baze bajonge ngaphakathi etyeyeni.

The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.

Itempile yamakhulu alikhulu anamashumi amane anesine amawaka ingumxholo kaLevitikus amashumi amabini anesithathu, yaye ibonisa umgca wembali owazalisekiswa ngexesha likaKristu ngoko uDade White akubiza ngokuba “lixesha lePentekoste.” Ukusuka ekuvukeni kuse ukuya kwiPentekoste, okanye ukusukela ngoDisemba 31, 2023 kuse ukuya kumthetho weCawa, umgca wesiprofeto kaLevitikus amashumi amabini anesithathu umele itempile yamakhulu alikhulu anamashumi amane anesine amawaka. Loo mbali iqala ngomqondiso wendlela wamanyathelo amathathu alandelwa ziintsuku ezintlanu, yaye iphela ngomqondiso wendlela wamanyathelo amathathu alandelwa ziintsuku ezintlanu. Embindini weembali ze-alpha ne-omega kukho iintsuku ezingamashumi amathathu zokutywinwa kwababingeleli. Loo mgca uphela uqala ngeSabatha yosuku lwesixhenxe uze uphele ngeSabatha yonyaka wesixhenxe. Kolu nqanaba itempile yamakhulu alikhulu anamashumi amane anesine amawaka ngumkhombe oya kuthwala imiphefumlo esi-8 isiya emhlabeni owenziwe mtsha, yaye ikwangumkhombe womnqophiso ogutyungelwe zizithunywa zezulu ezibini, kanye njengokuba iiSabatha ezimbini zisibekela itempile yobubingeleli bamakhulu alikhulu anamashumi amane anesine amawaka emelwe lixesha lePentekoste.

Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.

ULevitikusi wamashumi amabini anesithathu ungobubingeleli bekhulu elinamashumi amane anesine amawaka ngexesha lokubonakaliswa kokugqibela kwexesha lePentekoste elaqala ekuvukeni kukaKristu laza laqhubeka de kwaba ziintsuku ezingamashumi amahlanu kamva ngoMhla wePentekoste. Ixesha lePentekoste limiselwa xa iivesi ezingamashumi amabini anesibini zokuqala zikaLevitikusi wamashumi amabini anesithathu zilungelelaniswa neevesi ezingamashumi amabini anesibini zokugqibela. Iphupha likaWilliam Miller lichaza ukuba amatye anqabileyo elizwi likaThixo ayingumyalezo kuphela kodwa kwangabathunywa.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Ndiye ndafumana amathuba axabisekileyo okufumana amava. Ndiye ndanawo amava emiyalezweni yengelosi yokuqala, eyesibini, neyesithathu. Iingelosi zimelwe njengabhabha phakathi kwezulu, zivakalisa ehlabathini isigidimi sesilumkiso, yaye zinobudlelane obuthe ngqo nabantu abaphila kwimihla yokugqibela yembali yalo mhlaba. Akukho bani uva ilizwi lezi ngelosi, kuba ziluphawu olumele abantu bakaThixo abasebenza ngemvisiswano nendalo yonke yasezulwini. Amadoda nabafazi, abakhanyiselwe nguMoya kaThixo, baza bangcwaliswa ngenyaniso, bavakalisa le miyalezo mithathu ngokulandelelana kwayo.” Life Sketches, 429.

The angels are symbols of God’s people who proclaim the message represented by the angel.

Iingelosi ziyimiqondiso yabantu bakaThixo abavakalisa isigidimi esimelweyo yingelosi.

> “Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.

> “Ixesha lifutshane. Izigidimi zengelosi yokuqala, eyesibini, neyesithathu zizigidimi ezimele ukunikelwa ehlabathini. Asiliva ngokoqobo ilizwi leengelosi ezintathu, kodwa ezi ngelosi ezikwiSityhilelo zimela abantu abaya kuba semhlabeni baze banikele ezi zigidimi.

> “John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

> “UYohane wabona ‘Enye ingelosi isihla ivela ezulwini, inamandla amakhulu; nomhlaba wonke wakhanyiswa bubuqaqawuli bayo.’ ISityhilelo 18:1. Lo msebenzi lilizwi labantu bakaThixo abavakalisa isigidimi sesilumkiso ehlabathini.” The 1888 Materials, 926.

Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.

Iingelosi zimele abantu abanika izigidimi ezimelwe zezo ngelosi. UWilliam Miller umelwe ngokwesiprofeto kwiinkalo ezininzi zokusebenza. Enye yezo nkalo kukuba uMiller umelwe ziziprofeto zexesha zokuqala nezokugqibela awakhokelwayo ukuba azivakalise. Amaxesha asixhenxe, okanye iminyaka eyi-2,520, eyaphela ngo-1798, yaba kukufumanisa kukaMiller kwe-alpha; yaye ukuhlanjululwa kwengcwele ekupheleni kweengokuhlwa neentsasa eziyi-2,300 ngo-Oktobha 22, 1844, kwaba kukufumanisa kukaMiller kwe-omega. Imbali yamaMillerite imelwe ukusuka ku-1798 ukuya ku-1844, yaye nangona yayiyimbali yengelosi yokuqala neyesibini, ibizwa ngegama lomthunywa waloo mbali. Imbali yamaMillerite ichaza ukuba uMiller wayelilo “ilizwi” elalivakalisa isigidimi sengwele yokuqala neyesibini, yaye ingelosi yokuqala yabhengeza ukuqala komgwebo ngo-Oktobha 22, 1844, yaye ingelosi yokuqala yafika ngexesha lesiphelo ngo-1798, ekupheleni kokuchithachithwa “kwamaxesha asixhenxe” kobukumkani bakwaSirayeli. UMiller ngumfuziselo wazo zombini isiprofeto seminyaka eyi-2,520 nesiprofeto seminyaka eyi-2,300.

The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.

Uphawu lokuqala lwendlela lwango-1798 lwabhengeza ukuba umgwebo wawuya kuqalisa xa iminyaka engama-2,300 iphela ngomhla wama-22 ku-Oktobha, 1844. Emva koko iNkosi yavula ukukhanya kweSabatha yosuku lwesixhenxe, yaye kwakuyinjongo Yayo ukugqiba umsebenzi, ngoko Yazama ukuvula ngakumbi ukukhanya malunga namaxesha asixhenxe ngowe-1856, kodwa kwabonakaliswa uvukelo, endaweni yokholo. Amaxesha asixhenxe yi-alpha yembali yamaMillerite, yaye ama-2,300 yi-omega.

The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.

Amaxesha asixhenxe amelwe yiSabatha yomnyaka wesixhenxe, yaye ama-2,300 amelwe yiSabatha yosuku lwesixhenxe. Imbali yamaMillerite imelwe ngu-1798 no-1844, yaye u-1798 umele amaxesha asixhenxe, kanti u-1844 umele iminyaka engama-2,300. Ezo Sabatha zimbini ziincamathelisi zencwadi zembali emelwe kwiLevitikus amashumi amabini anesithathu. Ezo Sabatha zimbini zimele izigidimi ezibini, ezenza isigidimi esinye. Ezo zigidimi zimbini zimele amaMillerite, kuba abantu abashumayela ezo zigidimi bamele iingelosi ezifuzisela isigidimi. Ngo-1798 ingelosi yokuqala yafika, yaye ngo-1844 ingelosi yesithathu yafika.

Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.

ULevitikasi amashumi amabini anesithathu unezidlo ezisixhenxe neentlanganiso ezingcwele ezisixhenxe, nangona kungesosidlo sonke esiyintlanganiso engcwele, kwananjalo ingesiyo yonke intlanganiso engcwele esisidlo. Izidlo zonke ziwela phakathi kwentlanganiso yokuqala nengokugqibela engcwele, ethi ibe yiSabatha yosuku lwesixhenxe ekuqaleni neSabatha yonyaka wesixhenxe ekupheleni. Imbali yezidlo ijingqwe ziiSabatha ezimbini ezimele uWilliam Miller namaMillerite.

When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.

Xa iindinyana ezingamashumi amabini anesibini zokuqala neendinyana ezingamashumi amabini anesibini zokugqibela zidityaniswa kuLevitikus amashumi amabini anesithathu, ixesha lePentekoste liyachongwa. Ulwakhiwo olumiselwa ngokudibanisa loo migca luyingcwele ngokupheleleyo. Ixesha lePentekoste lolo lwakhiwo lucacisa ngokusobala amanyathelo amathathu eengelosi ezintathu. Luthwele uphawu “lweNyaniso.” Luthwele uphawu luka-Alfa no-Omega. Luthwele uphawu lukaPalmoni. Lukhokelela umfundi kanye entliziyweni yeNgcwele yeeNgcwele. Luchonga itempile yamawaka alikhulu anamashumi amane anesine. Lwande lufike kanye emhlabeni owenziwe mtsha.

This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.

Le nyaniso yeLevitikus amashumi amabini anesithathu ngoku ityhilwa ngokunxulumene novavanyo lwetempile olwandulela uvavanyo lwe-litmus nolwesithathu. Ingelosi yesithathu yafika ngowe-1844, yaza yaphinda yafika nge-9/11, yaza yaphinda yafika ngo-2023. Xa ingelosi yesithathu yafika ngowe-1844, abathembekileyo babemelwe kukuba ngokholo balandele uKristu bangene eNdalweni eNgcwele Kakhulu. ILevitikus amashumi amabini anesithathu yindlela eya eNdalweni eNgcwele Kakhulu, yaye imele inxalenye yovavanyo lwetempile. UYohane waxelelwa ukuba alinganise itempile, kwanabanquli abakuyo.

Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.

Ibhokisi likaMiller yitempile, yaye amatye anqabileyo ngabanquli abaphakathi kuyo. Indlu yokugcina kaMalaki yitempile, yaye izishumi ngabanquli abaphakathi kuyo. Ixesha lePentekoste, njengoko limelwe kusetyenziso lomgca phezu komgca lweLevitikus amashumi amabini anesithathu, limela itempile yabaliwaka elikhulu elinamakhulu alikhulu anamashumi amane anesine. Ngakumbi ngokuthe ngqo, libonakalisa ityeya yomnqophiso, eneerubhi zokugubungela zijonge kwiMithetho eliShumi, intonga ka-Aron eyadubulayo, nembiza yegolide yemana.

The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.

Iikerubhi ezigubungelayo ziingelosi, yaye iingelosi zimela umyalezo nomthunywa. Umyalezo onguwo umyalezo we-alpha weLevitikus wamashumi amabini anesithathu yiSabatha yosuku lwesixhenxe, yaye umyalezo we-omega yiSabatha yonyaka wesixhenxe. Zombini ziyimiyalezo, yaye zikwayimiyalezo ye-alpha neye-omega kaWilliam Miller nabaMillerite, ngokuzalisekiswa “kwamaxesha asixhenxe,” ngowe-1798, njengomfuziselo weSabatha yonyaka wesixhenxe, yaye ngowe-1844, uThixo wakhokela abantu baKhe wangena kwiNdawo Engcwele Kakhulu, apho bafumanisa iSabatha yosuku lwesixhenxe. Ezo Sabatha zimbini ziintlanganiso ezingcwele zokuqala nezokugqibela kwiLevitikus wamashumi amabini anesithathu, yaye ixesha lePentekoste limiswe phakathi kwazo zombini, kanye njengokuba ityeya yayimiswe phakathi kweekerubhi ezimbini ezigubungelayo.

The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.

Itempile imele ukulinganiswa, yaye oko kuquka ukushiya ngaphandle intendelezo enikwe iiNtlanga. Kumgwebo womthetho weCawa, umgwebo wendlu kaThixo uyaphela, kuze kuqalise umgwebo weeNtlanga. Amaxesha eeNtlanga aphela ngo-1798, ekupheleni kweminyaka eli-1,260, yaye ekupheleni kweentsuku ezintathu ezinesiqingatha, (umqondiso we-1,260) uYohane wayemele ukuyishiya ngaphandle intendelezo.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Ndaza ndanikwa ingcongolo efana nentonga; yaye ingelosi yema, isithi, Suk’ ume, ulinganise itempile kaThixo, nesibingelelo, nabo banqula kuyo. Ke lona intendelezo engaphandle kwetempile yishiye, ungayilinganisi; ngokuba inikelwe kwiintlanga: yaye umzi ongcwele baya kuwunyathela ngeenyawo iinyanga ezimashumi mane anesibini. ISityhilelo 11:1, 2

The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.

Intendelezo lwalumele ukushiywa ngaphandle, kuba lwanikelwa kwiiNtlanga, ezalunyathela phantsi iintsuku ezintathu ezinesiqingatha, okanye iinyanga ezingamashumi amane anesibini.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Baya kuwa ngohlangothi lwekrele, bathinjelwe kuzo zonke iintlanga; yaye iYerusalem iya kunyathelwa phantsi ziintlanga, kude kuzaliseke amaxesha eentlanga. Luka 21:24.

The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.

Amaxesha eeNtlanga azaliseka ngowe-1798, xa incwadi kaDaniyeli yatyhilwa.

> “In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.

> “Etempileni eYerusalem udonga oluphantsi lwalwahlula intendelezo engaphandle kuzo zonke ezinye iinxalenye zesakhiwo esingcwele. Phezu kolu donga kwakukho imibhalo ngeelwimi ezahlukeneyo, isithi akukho bani ngaphandle kwamaYuda owayevumelekile ukudlula loo mda. Ukuba umntu weeNtlanga wayenokuzama ukungena kwisibiyelo esingaphakathi, wayeya kuba eyingcolisile itempile, aze ahlawule eso sono ngobomi bakhe. Kodwa uYesu, umsunguli wetempile nenkonzo yayo, watsalela abantu beeNtlanga kuYe ngomtya wovelwano lobuntu, lo gama ubabalo lwaKhe olungcwele lwabazisela usindiso amaYuda awalalayo.” The Desire of Ages, 194.

December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.

Umhla wama-31 kuDisemba 2023 wagqiba iintsuku ezintathu nesiqingatha zesiprofeto ukususela ekudanisekeni komhla we-18 kuJulayi 2020. Eloo xesha leminyaka emithathu nesiqingatha libonisa ukuba umyalezo wesiprofeto wawusaya kutyhilwa, kwanokuba amaxesha eeNtlanga azaliseka, aza ayeka ukulinganiswa kwetempile nabakhonzi abakuyo. Kumthetho weCawa, othi ngexesha lePentekoste ube yiMini yePentekoste, umgwebo udlulela eeNtlanga. Xa siyeka amaxesha eeNtlanga ekulinganiseni itempile yabaliwaka elinamashumi amane anesine amawaka, sifumanisa ukuba umhla wama-31 kuDisemba 2023 kuse kumthetho weCawa yitempile.

The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.

Ubungqina betempile bubonisa ukuba iphakanyiswa ngamanyathelo amabini; kuqala kubekwa isiseko, emva koko itempile ichazwa njengogqityiweyo xa ilitye lesiseko elalaliweyo, ngokumangalisayo, lisiba yintloko yembombo. Isiseko sabekwa xa uSirayeli wamandulo waphuma eBhabhiloni kwimbali yommiselo wokuqala, yaye itempile yagqitywa kwimbali yommiselo wesibini, kodwa ngaphambi kommiselo wesithathu. Uvavanyo lwesiseko lwenzeka ngowama-2024, yaye ngoku sikuvavanyo lwetempile. Olo vavanyo lwetempile luphela kovavanyo lwesithathu nolwe-litmus, yaye uvavanyo lwetempile lufuna abantu bakaThixo bayilinganise itempile.

The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.

Itempile ekwiLevitikus amashumi amabini anesithathu iyaphakanyiswa ukusuka ngoDisemba 31, 2023 kuse kuthi ga kumthetho weCawa, yaye ngaphakathi kwelo bali lesiprofeto kubonakaliswa iimvavanyo ezintathu ezihlala zisenzeka xa isiprofeto sityhilwa. Eyokugqibela kwezo zintathu luvavanyo lwe-litmus, olwamelwa yintlanganiso yasenkampini yase-Exeter. Kuloo ntlanganiso wawungayi nokuba uye kwiintlanganiso ezazisententeni apho uMdala uSnow wazisa khona kabini umyalezo wakhe woKhwelo lokwenyaniso lwaPhakathi kobusuku, okanye uye kwiintlanganiso ezineemvakalelo ezigqithisileyo nezingalungelelananga phaya ententeni yase-Watertown. Zakuphela ezo ntlanganiso, umyalezo woKhwelo lokwenyaniso lwaPhakathi kobusuku wahamba njengamaza amakhulu olwandle. I-Exeter yayiluvavanyo lwe-litmus, yaye uvavanyo lwe-litmus lumela ukutywinwa.

The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.

Intlanganiso yenkampu yase-Exeter yayifuzekiswe kukungena kukaKristu ngoloyiso eYerusalem, yaye uLazaro wayekhokela iesile uYesu awayelikhwele. Ukufa kukaLazaro kwakukukudana komhla we-18 kaJulayi 2020, kodwa wayekwangummangaliso oyincopho kaKristu kwanalo “itywina” lobuThixo baKhe.

> “Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.

> “Ukuba uKristu wayekho kwigumbi labagulayo, uLazaro ngengazange afe; kuba uSathana ngengazange abe namandla phezu kwakhe. Ukufa ngengazange kukwazi ukumjolisa uLazaro ngotolo lwaso phambi koMniki-bomi. Ngenxa yoko ke uKristu wasala engekho. Waluvumela utshaba ukuba lusebenzise amandla alo, ukuze alugxothe lubuye umva, lutshaba oloyisiweyo. Wamvumela uLazaro ukuba angene phantsi kolawulo lokufa; aza oodade ababebandezelekile bambona umntakwabo ebekwa engcwabeni. UKristu wayesazi ukuba, njengoko babejonge ubuso obufileyo bomntakwabo, ukholo lwabo kuMkhululi wabo lwaluza kuvavanywa kabuhlungu. Kodwa wayesazi ukuba, ngenxa yomzabalazo ababedlula kuwo ngelo xesha, ukholo lwabo lwaluza kukhanya ngamandla amakhulu ngakumbi. Wabuvumela bonke ubuhlungu bentlungu ababunyamezelayo. Wayebathanda ngokufanayo nangona walibazisayo; kodwa wayesazi ukuba ngenxa yabo, ngenxa kaLazaro, ngenxa yaKhe, nangenxa yabafundi baKhe, uloyiso lwalumele luzuzwe.

> “‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.

> “‘Ngenxa yenu,’ ‘ukuze nikholwe.’ Kubo bonke abafikelela befuna ukuva isandla sikaThixo esikhokelayo, umzuzu wokudakumba okukhulu ngowona xesha uncedo olungcwele lusondele ngalo kakhulu. Baya kukhangela emva benombulelo kwelona candelo limnyama lendlela yabo. ‘INkosi iyayazi indlela yokuhlangula abahlonel’ uThixo,’ 2 Peter 2:9. Kuzo zonke izilingo nakuzo zonke iimvavanyo Uya kubakhupha benokholo oluqinileyo ngakumbi namava atyebileyo ngakumbi.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “Ekulibazisekeni kwakhe ukuza kuLazaro, uKristu wayenenjongo yenceba ngakubo abo babengamamkelanga. Wabambelela apho, ukuze ngokumvusa uLazaro kwabafileyo abanike abantu baKhe abanenqala, abangakholwayo, obunye ubungqina bokuba ngenene waye ‘uluvuko, nobomi.’ Wayengathandi ukuncama lonke ithemba ngabantu, izimvu ezihlwempuzekileyo, ezibhadulayo zendlu kaSirayeli. Intliziyo yaKhe yayisaphuka ngenxa yokungaguquki kwabo. Ngenceba yaKhe waceba ukubanika obunye ubungqina bokuba wayenguMbuyiseli, Lowo kuphela owayenokuzisa ubomi nokungafi ekukhanyeni. Oku kwakumele kube bubungqina ababingeleli babengenakubuphambanisa. Esi yayisisizathu sokulibazisa kwaKhe ukuya eBhetani. Lo mmangaliso ugqwesileyo, ukuvuswa kukaLazaro, wawumele ukubeka itywina likaThixo emsebenzini waKhe nasekubangweni kwaKhe kobuThixo.” The Desire of Ages, 528, 529.

The triumphal entry began with the loosing of an ass for Christ to ride upon.

Ukungena koloyiso kwaqalisa ngokukhululwa kwedonki ukuze uKristu akhwele phezu kwayo.

> And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.

> Ke kaloku bakusondela eYerusalem, befikile eBhetfage, entabeni yeMinquma, ngoko uYesu wathuma abafundi bakhe ababini, esithi kubo, Yiyani kwilali ephambi kwenu, niya kuthi kwaoko nifumane iesile libotshiwe, nethole lalo linaye; zikhululeni, nizise kum. Kwaye ukuba nabani na athi nto kuni, niya kuthi, INkosi iyazifuna; aze ngoko nangoko azithumele. Konke oku ke kwenzeka ukuze kuzaliseke oko kwakutshiwo ngumprofeti, esithi, Xelelani intombi yaseZiyon, Nanko uKumkani wakho esiza kuwe, enobulali, ekhwele phezu kweesile, nethole, ithole le-esile. Baza abafundi baya, benza njengoko uYesu wayebayalele ngako. Mateyu 21:1–6.

The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.

Umyalezo weSikhalo saphakathi kobusuku wadityaniswa nomyalezo wengelosi yesibini owawufikile ekudanisekeni kokuqala. Ngexesha likaKristu oko kudana kwakukukufa kukaLazaro, yaye kumaMillerite kwakukukungaphumeleli koqikelelo luka-1843, olafika ngomhla we-19 kuEpreli 1844. Zombini ezo zidaniso zimele umhla we-18 kaJulayi 2020.

In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.

Kwixesha lePentekoste elimelwe yiLevitikus amashumi amabini anesithathu, uvavanyo lwe-litmus lumelwe ngumqondiso wamanyathelo amathathu womthendeleko wamacilongo, ukunyuka kukaKristu, noMhla woCamagushelo. La manyathelo mathathu amele uvavanyo lwe-litmus ngokunxulumene neevavanyo ezimbini zokuqala zesiseko netempile. La manyathelo mathathu afika kwiintsuku ezintlanu phambi komthetho weCawa wePentekoste yaye amele ukuphakanyiswa kwamawaka alikhulu anamashumi amane anesine njengomqondiso. Ukuba bayaluphumelela uvavanyo lwe-litmus, bayaphakanyiswa; ukuba abaluphumeleli, bavuthuzwa baphume ngeefestile zephupha likaMiller.

The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.

Inyathelo yesithathu yokutywinwa yiMini yoCamagusho, yaye imela ukucinywa kwesono. Inyathelo lesibini kukunyuswa komnikelo kaMalaki wabaLevi, kanti inyathelo lokuqala sisigidimi samaxilongo. Ukususela ngowe-1844 uluntu beluphila kwimbali yokuvakala kwexilongo lesixhenxe. Isigidimi sangaphandle sexilongo lesixhenxe sisigidimi seshwangusha sesithathu sobuSilamsi, yaye isigidimi sangaphakathi sexilongo lesixhenxe ngumsebenzi kaKristu wokudibanisa ubuThixo baKhe nobuntu babalikhulu elinamashumi amane anesine amawaka.

We will continue in the next article.

Siza kuqhubeka kwinqaku elilandelayo.

> “In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.

> “Ezibhalweni zabaprofeti kuboniswa imiboniso ethi, nangona indala kakhulu, ibonakale kuthi ngokutsha namandla ezityhilelo ezisandul’ ukunikelwa. Ngokholo siyaqonda ukuba ezi ngxelo zokusebenzelana kukaThixo nabantu bakhe kwizizukulwana ezadlulayo zigciniwe ukuze sikwazi ukuqonda izifundo uThixo anqwenela ukusifundisa zona ngamava ale mihla.”

> “Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.

> “Siphila, njengoko sinjalo, kwixesha elingengaphantsi kobunzima nobubaluleko kunelo laliphambi nje kokubuya kukaKristu kwesibini, sidinga ukuba silumke ngokukodwa ukuze siphephe ukwenza iimpazamo ezifana nezo zenziwa ngamaYuda ayephila ngexesha lokuza kukaKristu kokuqala.

> “Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.

> “Njengeenkokeli zamaYuda, ezathi ngokuthe ngcembe zaqulunqa inkqubo esesikweni yonqulo, apho ukubaluleka kwezinto ezingeyomfuneko kwandiswe kakhulu, abanye abantu ngoku basengozini yokuphulukana nokubona iinyaniso ezibalulekileyo ezisebenzayo kwesi sizukulwana, nokufuna ezo zinto zintsha, zingaqhelekanga, nezitsal’ umdla.

> “There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.

> “Kukho imfuneko yokunyamekela imigaqo ephakamileyo. Abo bafuna baze baxhase iingcamango ezicingelwayo bamele bafundiswe into eyinyaniso ngaphambi kokuba bazame ukufundisa abanye. Iithiyori neengcinga eziqikelelwayo ezenziwe ngabantu azifanele ukufunwa ngokungathi ziyinyaniso.

> “There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.

> “Baninzi abanyaniseke njengentsimbi kumgaqo, yaye aba baya kuncedwa basikelelwe; kuba bayalila phakathi kwevaranda nesibingelelo, besithi, ‘Basindise abantu bakho, Yehova, unganikeli ilifa lakho ekungcikivweni.’ Simele sivumele imigaqo esisiseko yomyalezo wengelosi yesithathu ivele icace kwaye yahluke ngokucacileyo. Iintsika ezinkulu zokholo lwethu ziya kuthwala bonke ubunzima obunokubekwa phezu kwazo.

> “In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.

> “Kule mihla yempazamo, yokuphupha emini neyokuntywila kwiingcinga ezingenasiseko, kufuneka sifunde imigaqo yokuqala yemfundiso kaKristu. Masizame ukuba sibe nako ukutsho kunye nompostile ukuthi, ‘Asizilandelanga iintsomi eziqanjwe ngobuqili ekunaziseni kwethu kuni amandla nokubuya kweNkosi yethu uYesu Kristu.’ INkosi isibizela ekulandeleni imigaqo ephakamileyo nenobungangamsha.

> “Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.

> “Inyaniso, inyaniso yale mihla, yiyo yonke leyo ilizwi likaThixo eliyimeleyo ukuba ibe yiyo. INkosi ingathanda ukuba abantu bayo bazigcine bekude kuko konke okungaphezu kwemfuneko, kuko konke okukhokelela kwimfihlakalo yobunzululwazi benkolo. Abo bahendelwa kukuzinikela kwiimfundiso eziphuphwayo nezicingelwayo mabaseke umngxuma wabo nzulu emiqolombeni yenyaniso yasezulwini, baze baqinisekise ubuncwane obuthetha ubomi obungunaphakade kulowo bubamkelayo. Elizwini kukho ezona nyaniso zixabisekileyo kakhulu. Ezi ziya kufunyanwa ngabo bafunda ngokuzimisela okunzulu; kuba iingelosi zasezulwini ziya kukhokela uphando.”

> “Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’

> “Ebhekisa kwabo ngoku baphila emhlabeni, uPawulos wathi: ‘Kuya kufika ixesha abangayi kuyinyamezela ngalo imfundiso ephilileyo; baya kuthi ke ngokweenkanuko zabo bazifumbele abafundisi abaninzi, benendlebe ezirhawuzelelwayo; baya kuzifulathela iindlebe zabo inyaniso, baphambukele ke emabaliseni obuxoki.’”

> “How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’

> “Hayi indlela ebaluleke ngayo, hayi indlela evuselela umphefumlo ngayo, imfundiso engqongqo uPawulos awayinikelayo ngelo xesha wayeprofeta ngabo babengayi kuyinyamezela imfundiso ephilileyo: ‘Ndiyakuyala ke ngoko phambi koThixo, neNkosi uYesu Kristu, oya kubagweba abaphilileyo nabafileyo ekubonakaleni kwakhe nasebukumkanini bakhe: Shumayela ilizwi; zinga ungxamisekile ngexesha elifanelekileyo nangaphandle kwexesha; ukhalimele, ukhalimele kabukhali, ukhuthaze ngako konke ukuzeka kade umsindo nangemfundiso.’”

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Abo banobudlelane noThixo bahamba ekukhanyeni kweLanga loBulungisa. Abamhlazisi uMkhululi wabo ngokonakalisa indlela yabo phambi koThixo. Ukukhanya kwasezulwini kuyabakhanyisela. Njengoko besondela esiphelweni sembali yalo mhlaba, ulwazi lwabo ngoKristu, nangeziprofeto ezinxulumene naye, lukhula kakhulu. Babaluleke ngokungenasiphelo emehlweni kaThixo; kuba bamanyene noNyana wakhe. Kubo ilizwi likaThixo linobuhle nobunomtsalane obugqithisileyo. Bayakubona ukubaluleka kwalo. Inyaniso iyatyhileka kubo. Imfundiso yokuthabatha kukaKristu ubuntu izaliswe kukukhazimla okuthambileyo. Bayabona ukuba isiBhalo sisitshixo esivula zonke iimfihlelo size sisombulule bonke ubunzima. Abo bangathandanga ukwamkela ukukhanya nokuhamba ekukhanyeni abayi kukwazi ukuqonda imfihlelo yobuthixo, kodwa abo bangazange bathandabuze ukuthabatha umnqamlezo balandele uYesu, baya kubona ukukhanya ekukhanyeni kukaThixo.” The Southern Watchman, Aprili 4, 1905.

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