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

Incwadi kaYoweli neBandla lamaSeventh-day Adventist laseLawodikea - Inombolo yesiHlanu

How Long? The Fifth Seal

Koda Kube Nini? Utywina Lwesihlanu

Author

Jeff Pippenger

Published

December 7, 2025

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When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

Xa “ukukhanya kwelo xesha kunikiwe” kusenokuba “kwamkelwe” okanye “kwaliwa.” Ukwahlulwa okwenziwayo xa ukukhanya kusungulwa ngumsebenzi weendaba ezilungileyo ezingunaphakade, ezibandakanya kungekuphela ukutywinwa kwabantu bakaThixo, kodwa nokwahlulwa kwengqolowa nokhula. Inkqubo yokugqibela yokuvavanywa nokwahlulwa yaqala ngo-9/11, xa umbuzo wesiprofeto ubuza, “kuya kude kube nini na?” yaye impendulo yesiprofeto isithi, “kude kube ngumthetho weCawa.” Ukukhankanywa kokugqibela komfuziselo othi “kuya kude kube nini na?” kufumaneka kwitywina lesihlanu encwadini yeSityhilelo.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

> Kwaye xa wayelivulile itywina lesihlanu, ndabona phantsi kwesibingelelo imiphefumlo yabo babebulewe ngenxa yelizwi likaThixo, nangenxa yobungqina ababebubambileyo; baza bakhala ngezwi elikhulu, besithi, Koda kube nini, Nkosi engcwele nenyanisekileyo, ungagwebi uziphindezeleli igazi lethu kubo abahleli emhlabeni?

> And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> Kwaye banikwa izambatho ezimhlophe, elowo nalowo kubo; kwathiwa kubo mabaphumle okwangethutyana kancinane, kude kuzaliseke nabo abakhonzi kunye nabo abazalwana babo, abaza kubulawa njengabo. ISityhilelo 6:9–11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Impembelelo ibeka impendulo kumbuzo othi “koda kube nini” obuzwe “yimiphefumlo yabo babebulewe” kwixesha elizayo, xa iqela lesibini labafeli-nkolo bobupopu liya kuba sele ligqityiwe. Oko kuqala ngomthetho weCawa, yaye ngenxa yesi sizathu uDade White uchonga iSityhilelo isahluko seshumi elinesibhozo njengokuzaliseka kweqela lesibini labafeli-nkolo. Kukho “amazwi” amabini kwiindima ezintlanu zokuqala; ilizwi lokuqala liphawula umhla we-9/11, ize ilizwi lesibini libize amadoda nabafazi ukuba baphume eBhabheli ngexesha lomthetho weCawa. UDade White uchonga uphawu oluthi “koda kube nini” kutywina lwesihlanu kunye neendima ezintlanu zokuqala zeSityhilelo ishumi elinesibhozo ukuze achaze umgca ovela ku-9/11 usiya kumthetho weCawa. Ugxininiso alukho ekwahlulweni nasekutywiniweni kwabantu bakaThixo, koko lukumgwebo wobupopu ngenxa yokubulala abafeli-nkolo bembali edlulileyo kwanabo bafeli-nkolo ngexesha lentlekele yomthetho weCawa abenza iqela lesibini labafeli-nkolo bobupopu.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

> “Xa itywina lesihlanu lavulwa, uYohane uMtyhileli embonweni wabona phantsi kwesibingelelo ibandla labo babebulewe ngenxa yeLizwi likaThixo nangenxa yobungqina bukaYesu Kristu. Emva koku kwalandela iziganeko ezichazwe kwisahluko seshumi elinesibhozo seSityhilelo, xa abo bathembekileyo nabanenyaniso babizelwa ukuba baphume eBhabheli. [ISityhilelo 18:1–5, sicatshulwe.]” Manuscript Releases, umqulu 20, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

Kwesinye isiqendu apho achonga khona abafel’ ukholo betywina lesihlanu kunye neqela elizayo nelesibini labafel’ ukholo elenziwa ligqibelele kwintlekele yomthetho weCawa, uthi ezo miboniso “ziya kuba kwixesha elithile elizayo.” Amazwi amabini eSityhilelo seshumi elinesibhozo amele “ixesha elithile elizayo.” Ilizwi lokuqala ekuqaleni ngo-9/11, nelesibini ngexesha lomthetho weCawa.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

> “‘Kwathi akuvula itywina lesihlanu, ndabona phantsi kwesibingelelo imiphefumlo yabo babebulewe ngenxa yelizwi likaThixo nangenxa yobungqina ababebubambile; bakhala ngezwi elikhulu, besithi, Koda kube nini na, Nkosi, engcwele nenyanisekileyo, ungagekeli ugwetyelo, ungaphindezeli igazi lethu kwabo bahleli emhlabeni? Kwanikwa ngamnye kubo iingubo ezimhlophe [Babhengezwa ukuba bamsulwa kwaye bangcwele]; kwathiwa kubo mabaphumle okwangoku isiqingatha sexesha, de kuzaliseke nabakhonzi kunye nabo, nabazalwana babo, abaya kubulawa njengabo’ [ISityhilelo 6:9–11]. Apha kwakuboniswa uYohane imiboniso eyayingeyiyo eyenyani ngelo xesha, koko yayiyileyo yayiza kubakho ngexesha elizayo.”

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> “ISityhilelo 8:1–4 sicatshulwe.” Manuscript Releases, umqulu 20, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

USister White unxulumanisa ukuzaliseka kokusekwa kweqela lesibini labafeli-nkolo kwixesha elizayo, yaye kwesinye isiqendu ucaphula iSityhilelo 18:1–5, esichaza ilizwi elinye kwiivesi ezintathu zokuqala nelinye ilizwi kwiivesi zesine nezesihlanu. Ilizwi lokuqala libonisa u-9/11 xa izakhiwo ezikhulu zaseNew York zawayo, yaye ilizwi lesibini ngumthetho weCawa xa omnye umhlambi kaThixo ubizwa ukuba uphume eBhabheli. Kwesi siqendu sesibini ubhekisa kwisahluko sesibhozo seSityhilelo nakwiivesi ezine zokuqala, ezichaza ukuvulwa kwetywina lesixhenxe, xa amalahle avela esibingelelweni ephoswa emhlabeni, nto leyo ehambelana nePentekoste, xa umlilo wehlela uvela ezulwini waza wabakhanyisela abafundi, kanye njengokuba amatye alishumi elinambini kaEliya akhanyiselwa, kwananjengoko kwakumelwe ziilwimi zomlilo phezu kwabafundi.

## How Long? Zechariah & John

Koda Kube Nini? UZekariya noYohane

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

“Koda kube nini” luphawu lwesiprofeto lwexesha elisusela ku-9/11 kuse kuyo umthetho weCawa, eliye lafuziselwa kwibali leNtaba yeKarmele, kwimbali yamaMillerite ukusukela kowe-1840 kuse kowe-1844, kwimbali kaMoses ukusuka kwisibetho sesibhozo kuse kweseshumi, kubungqina babafeli-nkolo betywina lesihlanu, yaye kuZekariya kubuzwa umbuzo othi, “koda kube nini na” de uThixo abe nenceba eYerusalem eyayiseBhabheli iminyaka engamashumi asixhenxe.

> Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

> Yaza yaphendula ingelosi kaYehova, yathi, O Yehova wemikhosi, koda kube nini na ungayi kuba nenceba eYerusalem nakwizixeko zakwaYuda, oye wanengqumbo ngazo kule minyaka ingamashumi asixhenxe?

> And the Lord answered the angel that talked with me with good words and comfortable words.

> Yaye iNkosi yamphendula isithunywa esathetha nam ngamazwi alungileyo, ngamazwi okuthuthuzela.

> So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

> Yathi ke isithunywa ebesithetha nam sathi kum, Khwaza, usithi, Itsho iNkosi yemikhosi ukuthi, Ndinekhwele elikhulu ngeYerusalem nangeZiyon. Kanjalo ndinomsindo omkhulu kakhulu ngeentlanga ezizolileyo; kuba mna ndaba nomsindo kancinane nje, zaza zona zancedisa ekwandiseni intlungu. Ngako oko itsho iNkosi ukuthi, Ndibuyile eYerusalem ndinemfesane; indlu yam iya kwakhiwa kuyo, itsho iNkosi yemikhosi, nomlinganiselo uya kolulwa phezu kweYerusalem. Khwaza kwakhona, usithi, Itsho iNkosi yemikhosi ukuthi, Izixeko zam ziya kusanwenwa ngobutyebi; neNkosi iya kusayithuthuzela iZiyon, ize iphinde iyinyule iYerusalem. Zekariya 1:12–17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

UDade White ubhekisa ngokuthe ngqo “kwiminyaka emashumi asixhenxe” kaZekariya, apho uSirayeli wamandulo ongokoqobo wayesebukhobokeni eBhabhiloni engokoqobo, aze ayilinganise neminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, ukususela ku-538 kuse kowe-1798, apho uSirayeli wokomoya (amaKristu) wayesebukhobokeni eBhabhiloni wokomoya (ubuRoma bamaKatolika).

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ibandla likaThixo emhlabeni lalikho ngenene ekuthinjweni ngalo eli xesha lide lentshutshiso engapheliyo, njengokuba kanye abantwana bakwaSirayeli babethinjiwe eBhabheli ngexesha lokuthinjwa.” Prophets and Kings, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

Ngo-1798, ekupheleni kweminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, owokuqala kwimiyalezo emithathu emelwe njengeengelosi kwiSityhilelo seshumi elinesine wafika. Owesibini wafika ngoAprili 19, 1844, waza owesithathu ngo-Oktobha 22, 1844. Imbali ebonakaliswa ngombuzo othi, “koda kube nini na” isusela ku-9/11 iye emthethweni weCawa, yaye elo xesha lalingumfuziselo ekuqalekeni kobu-Adventisti kwintshukumo yamaMillerite ukusukela ngoAgasti 11, 1840 ukuya ku-Oktobha 22, 1844. Elo xesha liboniswe ngokomfuziselo nguYohane umTyhili kwisahluko seshumi, xa uYohane esitya incwadi encinane eyayimnandi emlonyeni wakhe, kodwa yaba krakra esiswini sakhe.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

> Laza ilizwi endalalivayo livela ezulwini laphinda lathetha nam, lisithi, Hamba uye kuthabatha incwadi encinane evuliweyo esandleni sengelosi emi phezu kolwandle naphezu komhlaba. Ndandula ke ndaya kwingelosi, ndathi kuyo, Ndinike loo ncwadi incinane. Yathi kum, Yithabathe, uyidle iphele; iya kusenza isisu sakho sibe krakra, kodwa emlonyeni wakho iya kuba mnandi njengobusi. Ndaza ndayithabatha loo ncwadi incinane esandleni sengwe-los i, ndayidla yaphela; yaye emlonyeni wam yaba mnandi njengobusi; ndaza, kwakamsinya nje ndakuba ndiyidlile, isisu sam saba krakra.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

> Waza wathi kum, Kufuneka uphinde uprofete phambi kwezizwe ezininzi, neentlanga, neelwimi, nookumkani. ISityhilelo 10:8–11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Imbali uYohane ayifanekisayo imelwe yincwadi eyadliwayo, kuba ukudliwa kwayo kwakumela amaMillerite efikelela ekuqondeni umyalezo kunye namava awo ekubhengezeni loo myalezo. Ngoko ke, xa uYohane exelelwa kwangoko emva kokuba loo mbali ibekiwe ukuba umele aprofete kwakhona, ukuprofeta okuchongwayo yimbali ka-1840 ukuya ku-1844. UYohane uxelelwa ukuba imbali yamaMillerite ukususela ku-1840 ukuya ku-1844 iyaphindwa kwimbali yesiphelo se-Adventism. Kamsinya nje akuba uYohane exelelwe ukuba umele aprofete kwakhona, uxelelwa ukuba alinganise itempile.

> 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 isithunywa sezulu sama, sisithi, Sukuma, ulinganise itempile kaThixo, nesibingelelo, nabo banqula kuyo. Ke yona intendelezo engaphandle kwetempile yishiye, ungayilinganisi; kuba inikwe iiNtlanga: nomzi ongcwele baya kuwunyathela ngeenyawo iinyanga ezimashumi mane anesibini. IsiTyhilelo 11:1, 2.

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

Umsebenzi owanikwa i-Adventism emva komhla wama-22 ku-Oktobha 1844 wamelwa nguYohane njengokulinganisa okanye ukwakha itempile, ngokuvumelana nesithembiso esibekwe kuZakariya sokuba “intambo yokulinganisa iya kuphinda isolulwe phezu kweYerusalem”—kuba iNkosi “isaya kuphinda inyule iYerusalem.” Imbali emelwe ekuqaleni kwe-Adventism ngentshukumo yaseFiladelfiya ye-Adventism kaMiller iyaphindwa ekupheleni kwe-Adventism ngentshukumo yaseFiladelfiya yabaliwaka elikhulu, ikhulu elinamashumi amane anesine amawaka. Ekudanisweni okukhulu komhla wama-22 ku-Oktobha 1844, kwaqalisa ixesha, elimelwe “njengeentsuku zezwi lesithunywa sezulu sesixhenxe.”

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Kodwa ngemihla yelizwi lengelosi yesixhenxe, xa iya kuqalisa ukuvuthela isigodlo, imfihlelo kaThixo iya kugqitywa, njengoko wayeyivakalisile kubakhonzi bakhe abaprofeti. ISityhilelo 10:7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Umyalezo wawumnandi kumaMillerite xa isiprofeto sexesha samaSilamsi sentlekele yesibini sazaliseka kanye njengoko amaMillerite ayekuxele kwangaphambili ngaphambi koAgasti 11, 1840. Umyalezo wajika wabuhlungu esiswini kuloo kudaniswa kukhulu kwango-Oktobha 22, 1844. Kamsinya nje akugqiba uYohane ukubonisa imbali ka-1840 ukuya ku-1844, uyaziswa ukuba umele ukwenza kwa loo nto inye (ukuprofeta) kwakhona. Emva koko uxelelwa ukuba amisele iYerusalem, yaye xa esenza oko uzihlanganisa nesiprofeto sikaZekariya sokuba iNkosi ikhetha iYerusalem. Ukusukela ngo-Oktobha 22, 1844 ukuya phambili imbali yesiprofeto imelwe “njengeentsuku zezwi lesithunywa sezulu sesixhenxe.” “Iintsuku” zomyalezo (izwi) wesithunywa sezulu sesixhenxe (intlekele yesithathu) zimele ixesha apho ubuThixo bukaKristu babuya kudityaniswa ngokusisigxina noluntu olwalumele ukuba lube likhulu elinamawaka alikhulu anamashumi amane anesine. Lo msebenzi walibaziseka ngenxa yemvukelo yango-1863, yaye ngomhla we-9/11 ukuvakala kwesithunywa sezulu sesixhenxe (intlekele yesithathu) kwaphinda kwaqalisa ukuvakala.

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

Kwimbali engcwele iNkosi yakhetha iYerusalem ukuba ibeke igama layo apho, yaye “igama” layo sisimilo sayo. IYerusalem neZiyon kubhekiswa kuzo nguZekariya xa esithi, “Ndinekhwele ngeYerusalem nangeZiyon, ikhwele elikhulu,” aze emva koko athi, “uYehova uya kuphinda ayithuthuzele iZiyon, aphinde ayikhethe iYerusalem.” IZiyon iyathuthuzelwa xa yamkela uMoya oyiNgcwele ongu“Mmeli.” Ukuthuthuzelwa ngoMoya oyiNgcwele kwaqala ngomhla we-9/11 ngokuvumelana nokuphefumlela kukaKristu abafundi bakhe emva kokuhla kwakhe evela ekudibaneni noYise emva kovuko lwakhe. Ukubonakaliswa koMoya oyiNgcwele kwanda kakhulu ngePentekoste. Elo xesha laqala xa umnikelo weziqhamo zokuqala wavuswayo, laza laphela ngomnikelo weziqhamo zokuqala wePentekoste, xa lonke ihlabathi lathi ke lasiva isigidimi.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.

> Thuthuzelani, thuthuzelani abantu bam, utsho uThixo wenu. Thethani ngokuthuthuzela kwiYerusalem, nimemeze kuye, ukuba imfazwe yakhe ifikelele esiphelweni, nokuba ubugwenxa bakhe buxolelwe; kuba wamkele esandleni seNkosi okuphindwe kabini ngenxa yezono zakhe zonke. Isaya 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

Ikhulu elinamawaka alikhulu anamashumi amane anesine litywinwa xa “ubugwenxa babo buxolelwe.” Oku kwenzeka kanye phambi komthetho weCawa njengoko bonyuselwa phezulu benikelwa njengomnikelo weziqhamo zokuqala zePentekoste, ngoxa besamkela ukuthululwa koMoya oyiNgcwele ngaphandle komlinganiselo, njengoko abafundi babefuziselwe ngePentekoste. Ukutshizwa kwemvula okwaqalayo ngo-9/11 kuba kukuthululwa okupheleleyo ngexesha lomthetho weCawa. Kule mbali, ukusuka kumnikelo weziqhamo zokuqala ka-9/11 kuse kumnikelo weziqhamo zokuqala ngexesha lomthetho weCawa, xa ikhulu elinamawaka alikhulu anamashumi amane anesine litywinwa lize lilungiswe njengomnikelo wokunyuselwa phezulu njengomqondiso ukusuka kumthetho weCawa kuse kokuvalwa kwexesha lovavanyo. Loo mbali imelwe ziivesi ezintathu zokuqala zeSityhilelo ishumi elinesibhozo, zivakalisa ukuwa kweBhabheli, olungumqondiso weBhayibhile omele “ukuphindaphinda kabini.”

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Emva kwezi zinto ndabona enye ingelosi isihla ivela ezulwini, inamandla amakhulu; laza ihlabathi lakhanyiswa bubuqaqawuli bayo. Yakhala ngamandla ngelizwi elinamandla, isithi, Liwile, liwile iBhabheli enkulu, laba yindawo yokuhlala yeedemon, nesibambiso sawo wonke umoya ongcolileyo, nentolongo yayo yonke intaka engcolileyo nenyanyekayo. Kuba zonke iintlanga zisele iwayini yomsindo wobuhenyu bayo, nookumkani behlabathi benze uhenyu nayo, nabarhwebi behlabathi baba zizityebi ngobuninzi bobunewunewu bayo. ISityhilelo 18:1–3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

Kuzo zonke iziBhalo ukuphindwa kabini kwamabinzana okanye kwamagama kumela ukuzaliseka okupheleleyo kokuwa kweBhabheli ngemihla yokugqibela. Olu luphawu luka-Alfa no-Omega osoloko ebonakalisa ukuphela kwento ngesiqalo sento. Ukuwa kabini kweBhabheli kumelwe nguNimrodi noBheleshatsare. UNimrodi wayesisiqalo seBhabheli, xa yayiseyiBhabheli nje. Ukuwa kukaNimrodi kwakumela ukuwa kukaBheleshatsare, yaye umyalezo wengelosi yesibini nengelosi yeSityhilelo seshumi elinesibhozo kukuba ukuwa kukaNimrodi ekuqaleni kweBhabheli kwakumela ukuwa kukaBheleshatsare ekupheleni, kuba uAlfa no-Omega usoloko ebonakalisa ukuphela kwento ngesiqalo sento.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

Inqaba kaNimrodi yadilizwa njengomfuziselo wokuwa kwakhe, yaye yena wayengumfuziselo wokuwa kweTwin Towers ngo-9/11. Ukuwa kukaBheleshatsare kwakukokubhalwa eludongeni, okuphawula ukuphela kolawulo lwaseBhabheli lweminyaka engamashumi asixhenxe njengobukumkani bokuqala besiprofeto seBhayibhile; yaye ngaloo ndlela kungumfuziselo wokuwa kweUnited States ekupheleni “kweminyaka engamashumi asixhenxe, ngokwemihla yokumkani omnye” okungokomfuziselo ku-Isaya amashumi amabini anesithathu, emele imbali yeUnited States ukusuka ngowe-1798 kuse kuthi ga kumthetho weCawa. Ukubhalwa eludongeni kukaBheleshatsare kumela ixesha apho udonga lokwahlukana kwebandla norhulumente luwa kumthetho weCawa, nto leyo kanye eyindawo apho ubukumkani besithandathu besiprofeto seBhayibhile buphela khona, kanye njengoko uBheleshatsare wabulawa kwangalobo busuku. Umbhalo wesandla eludongeni ngumthetho obhaliweyo oguqula udonga lokwahlukana kwebandla norhulumente kuMgaqo-siseko.

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

‘Imbali’ emelwe ukusuka ku-9/11 kuse eMthethweni weCawa, kwandule kusuke apho kuse ekupheleni kwexesha lovavanyo loluntu nakwizibetho ezisixhenxe zokugqibela, lixesha lembali elifuziselwa phakathi kweLizwi likaThixo ngokuphindwa kabini kwamabinzana okanye kwamagama. Ngelo xesha uMoya oyiNgcwele ugalelwa, uqala ngokutshizwa ukususela ku-9/11 kuse eMthethweni weCawa, kuze emva koko kubekho ukugalelwa okupheleleyo. UMoya oyiNgcwele umelelwe nguKristu njengo “Mthuthuzeli” oya kuthi, xa efikile, azibonakalise zonke izinto kubantu bakaThixo.

> But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

> Kodwa uMthuthuzeli, onguMoya oyiNgcwele, lowo uYise aya kumthumela egameni lam, uya kunifundisa zonke izinto, aze azikhumbuze zonke izinto, enokuba ndinixelele ntoni na. Yohane 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

UMoya oyiNgcwele udluliselwa kwabalikhulu elinamashumi amane anesine amawaka nge-“oli yegolide,” ekwangulo “mvula,” yaye ekwangulo “Mthuthuzeli.” Xa emelwe njengo-“Mthuthuzeli” uMoya oyiNgcwele uchaza ukubonakaliswa okukhethekileyo koMoya oyiNgcwele.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Abantu bakaThixo bahlale benoMoya oyiNgcwele xa behlangabezana neemfuno zevangeli, kodwa amaxesha ovuselelo olungcwele oluyinyaniso, “njengaseminyakeni yangaphambili,” xa kukho ukubonakaliswa okukhethekileyo koMoya oyiNgcwele kwiqumrhu elihlangeneyo, uMoya oyiNgcwele uboniswa njengoMthuthuzeli. Okubaluleke ngakumbi kukuba elo qumrhu lihlangeneyo lisebenzisa iinkumbulo zalo nguMthuthuzeli njengoko “ezisa zonke izinto ekukhumbuleni” kwalo. Oku kuqinisekisa ukuba abo bantu bathabatha inxaxheba kolo kubonakaliswa banamava ayinyaniso, kuba uMoya oyiNgcwele uthabatha inxaxheba kwimisebenzi yeengqondo zabo, kuba uchaphazela inkqubo yokucinga njengoko ezisa “zonke izinto ekukhumbuleni kwenu.”

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Inkumbulo yomntu idityaniswe namanye amacandelo afana nokugweba, ukuqonda, ukuqiqa nesazela ukuze yenze indalo ephezulu yomntu, leyo umpostile uPawulos ayibiza ngokuba “yingqondo.” Le ndalo iphezulu inokuba yingqondo yenyama, okanye ibe yingqondo kaKristu.

> Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

> Ngokuba ingqondo yasenyameni ilubutshaba kuThixo; kuba ayizithobi emthethweni kaThixo, eneneni ayinakuzithoba. Roma 8:7.

> For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

> Kuba ngubani na owaziyo ingqondo yeNkosi, ukuze ayifundise? Ke thina sinengqondo kaKristu. 1 Korinte 2:16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Indalo esezantsi, okanye inyama, yenziwe ziinkqubo zemithambo-luvo, zeemvakalelo, nezeehomoni ezinxulumene nezivamvo ezizi “iindlela zomphefumlo.” Indalo ephezulu yenzelwe ukulawula phezu kwesezantsi, yaye ngenxa yoko imelwe njengenqaba; yaye inqaba ihlala ihlaselwa zizivamvo (indalo esezantsi), yaye olo hlaselo lwenziwa nxamnye nenqaba ngeendlela ezingenisa ngaphakathi enqabeni. Ngaphakathi kwenqaba yendalo ephezulu kukho iziko lolawulo, okanye oko uDade White akubiza ngokuba yinqaba engaphakathi. Inqaba engaphakathi yile Ndawo eNgcwele Kakhulu engcwele, eyahlulwe yangamacandelo amabini asisiseko. Intendelezo iyinyama, okanye indalo esezantsi, yaye ukuze kungenelelwe entendelezweni okanye kwakhona ukuze igazi lidluliselwe kwindawo engcwele kwakufuneka kudlulelwe kwikhethini okanye kwisigqubuthelo. Intendelezo ibiyelwe zizigqubuthelo emacaleni omabini.

> By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

> Ngendlela entsha nephilayo, awayingcwalisayo ngenxa yethu, ngokugabula phakathi komkhusane, oko kukuthi, inyama yakhe. Hebhere 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

Ingcwele yahlulwe yangamacandelo amabini; intendelezo nengcwele. Ingcwele yona ke yahlulwe yangamacandelo amabini, njengoko kunjalo ngemvelo ephakamileyo. Imvelo ephakamileyo iyahlukana ibe yimimandla emibini. Omnye waloo mimandla umelwe njengeNdawo eNgcwele, yaye omnye njengeYona Ndawo iNgcwele. INdawo eNgcwele imela imisebenzi yengqondo eyimfuneko ukuze uluntu lusebenze, kodwa iYona Ndawo iNgcwele yeyona ndawo apho uThixo noMntu badibana khona. IYona Ndawo iNgcwele ligumbi letrone likaThixo, yaye abo baguqukileyo bahleli ezindaweni zasezulwini kunye noKristu.

> And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

> Waza wasivusa kunye naye, wasihlalisa kunye naye ezulwini kuKristu Yesu. Efese 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

Le ndinyana ithatyathwe kwisiqwenga sesibhalo apho, kwiindinyana ezininzi ezandulelayo, kodwa ngokuqinisekileyo zisekuhambeni kwengcinga enye, uYesu ehleli ezindaweni zasezulwini, kanye njengabantu baKhe.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

> Awasebenzayo kuKristu, akuba emvusile kwabafileyo, wammisa ngasekunene kwakhe ezindaweni zasezulwini. Efese 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

UKristu nabantu baKhe bahleli ndawonye eNdaweni eNgcwele Kakhulu. UKristu wavuswa, waza wahlala ezindaweni zasezulwini, yaye abantu baKhe bavusiwe baza bahlaliswa egumbini letrone leNdawo eNgcwele Kakhulu. UPawulos uchaza ukuba abo bavusiweyo kwindinyana yesithandathu bavuswe esonweni kwindinyana engaphambili.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

> Naxa sasifile ngenxa yezono, usiphilisile kunye noKristu, (nisindisiwe ngobabalo) yaye usivusile kunye naye, wasihlalisa kunye naye ezindaweni zasezulwini kuKristu Yesu. Efese 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Ukuzaliseka okugqibeleleyo kwesi sicatshulwa sase-Efese ngamangqina amabini eSityhilelo seshumi elinanye, elo shumi elinanye avuswayo aze emva koko athatyathwe anyuselwe ezulwini njengomqondiso—kodwa kananjalo ukuze ahlaliswe ezindaweni zasezulwini. Kweyona Ndawo iNgcwele amangqina amabini amele uluntu kanye phambi kobukho bukaThixo, yaye ukugwetyelwa kwawo ukuba ahlale apho luphawu ngalunye olunalo. Olo phawu lulitywina likaThixo, yaye itywina likaThixo limele ukuba umntu ube mnye nobuthixo, yaye olo tywina lumelwe yinto yokuba uMthuthuzeli, onguMoya oyiNgcwele, uhleli ngaphakathi kweyona Ndawo iNgcwele yendalo yawo ephakamileyo. Eyona Ndawo iNgcwele ligumbi letrone likaThixo apho ubuthixo nobuntu budityaniswa khona, yaye limela itempile yomntu enendalo ephakamileyo equka eyona Ndawo iNgcwele apho ubuthixo nobuntu kuhleli khona kunye.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

Ukuphalazwa ko“Mgqugquzeli” kukutywinwa kwekhulu elinamashumi amane anesine amawaka, yaye kuphawula utshintsho kwimbali yosindiso, kuba ngelo xesha, ibandla liyatshintsha lisuke kwibandla elilwayo liye kwibandla eloyisayo. Ngelo xesha, liyatshintsha lisuke kumbutho waseLawodikea wekhulu elinamashumi amane anesine amawaka liye kumbutho waseFiladelfiya wekhulu elinamashumi amane anesine amawaka. Ngelo xesha, liyatshintsha lisuke kumava ebandla lesixhenxe liye kumava ebandla lesithandathu, yaye ibandla lesithandathu lalingamaMillerite. Uphawu lwesiprofeto lwebandla lesithandathu laseFiladelfiya njengoko lwazalisekiswa ngumbutho wamaMillerite, kukuba aluzange lube libandla. Lwalungumbutho kuphela de kwangowe-1856, xa bobabini ooWhite bachaza loo mbutho njengowaseLawodikea. Kwiminyaka esixhenxe kamva kwasekwa ibandla elisemthethweni.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Utshintsho losindiso ngexesha lomthetho weCawa lwafaniswa ngotshintsho losindiso ngePentekoste, olwaluphawula ukumiselwa kukaKristu njengoMbingeleli oMkhulu.

> “The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

> “Ukugalelwa koMoya ngePentekoste kwakululwaziso oluvela eZulwini lokuba ukumiselwa koMkhululi esikhundleni kwakugqityiwe. Ngokwesithembiso saKhe wayethumele uMoya oyiNgcwele evela ezulwini kubalandeli baKhe njengophawu lokuba Yena, njengombingeleli nokumkani, wayamkele lonke igunya ezulwini nasemhlabeni, nokuba wayenguLowo uthanjisiweyo phezu kwabantu baKhe.” Izenzo ZabaPostile, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Xa imvula yasemva ithululwa ngaphandle komlinganiselo phezu kwekhulu elinamashumi amane anesine amawaka ngexesha lomthetho weCawa, iya kuba “lunxibelelwano lwaseZulwini” lokuba ibandla elilwayo lifikelele esiphelweni, yaye ibandla eloyisileyo lifikile. Ukumiselwa kukaKristu ngePentekoste engcweleni ephezulu, kufuzisela ukuthanjiswa kwekhulu elinamashumi amane anesine amawaka ngexesha lomthetho weCawa.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

Ukuthululwa koMoya “ngomhla wePentekoste” okwachaza ukuba uKristu wayenguMthanjiswa kwabamela ukuthanjiswa kwaKhe kumsitho wokumiselwa kokuqala emazulwini, kodwa wayesele ethinjiwe kwakhona ekubhaptizweni kwaKhe. Ubhaptizo lwaKhe (9/11) ukuya kwiPentekoste (umthetho weCawa) nalo lumelwa kwakhona kwiminyaka emithathu enesiqingatha emva kobhaptizo lwaKhe ngokufa kwaKhe okwenyani, ukungcwatywa, novuko (umthendeleko weziqhamo zokuqala). Ngaloo ndlela u-9/11 umelwa kubhaptizo lwaKhe kwanasekuvukeni kwaKhe. Uvuko lwaKhe olungumfuziselo novuko lwaKhe olungokoqobo luphawula ukuqala kwemigca emibini yesiprofeto, nganye iphela ngePentekoste. Zombini ezi mbali ziqala ngovuko lomnikelo weziqhamo zokuqala.

> But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

> Kodwa ke ngoku uKristu uvusiwe kwabafileyo, waba yintlahlela yabo balale ukufa. Kuba ekubeni ukufa kweza ngomntu, kwangokunjalo novuko lwabafileyo lweza ngomntu. Kuba njengoko bonke besifa ngoAdam, ngokunjalo bonke baya kwenziwa baphile ngoKristu. Kodwa elowo ngokolandelelwano lwakhe: uKristu eyintlahlela; emveni koko abo bangabakaKristu ekufikeni kwakhe. 1 Korinte 15:20–23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

UKristu ngumnikelo weziqhamo zokuqala ekuvukeni kwaKhe, ophawula ukuqala “kwexesha lePentekoste” eliphela ngomnikelo weziqhamo zokuqala wePentekoste. Uvuko lukaKristu luyibhali, kwaye ingqolowa ngabo “abasemva koko” “abangabakaKristu ekufikeni kwakhe.” Abo “basemva koko” bovuko lukaKristu “ngabo abakaKristu ekufikeni kwakhe,” ngaloo ndlela bemela ukuqokelelwa kokugqibela kwemiphefumlo ethembekileyo ekupheleni kwehlabathi, njengoko kumelwe ngabo baphefumlo bangamawaka amathathu abaqokelelwa ngePentekoste.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Le ndinyana ikwajongana novuko ngokwemeko yokufa. Ukufa kwaqala ngo-Adam kwaza kwadlulela kubo bonke abantu, kodwa kwenza njalo “ngokwe” “ndlela.” Encwadini yeZenzo uPetros ubhala ukuba, xa incwadi kaYoweli yayizaliseka ngelo xesha, abantu babefanele ukuthumela izono zabo kwangaphambili emgwebeni ukuze zicinywe, xa amaxesha okuhlaziyeka efika evela ebusweni boMthuthuzeli. UKristu wayengajongi ezincwadini zomgwebo ukuze acime isono ngelo xesha, kuba umgwebo wawusekho kwiminyaka engaphezu kwewaka elinamakhulu asibhozo ezayo.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

Isalathiso esithi “wonke umntu ngokoluhlu lwakhe” siqala ngo-Adam, yaye ngaloo ndlela sichaza umgwebo wabafileyo ukusuka ku-Adam ukuya phambili de kufike amaxesha okuhlaziya. Xa kufika imvula yasemva kwexesha, umgwebo uyadlula usuke kwabafileyo uye kwabaphilayo. Ngexesha elimelwe yile ndima (ukusuka ekuvukeni kukaKristu ukuya kwiPentekoste), ukusuka kwiziqhamo zokuqala zerhasi ukuya kwiziqhamo zokuqala zengqolowa, imvula iyana ngexesha lomgwebo wabaphilayo, yaye njengoko imvula isina, isigidimi esimelwe yimvula sahlula ingqolowa nokhula. Kumthetho weCawa, oyiPentekoste, ingqolowa ayisadityaniswanga nokhula, yaye umnikelo weziqhamo zokuqala zengqolowa weezonka ezimbini zokuwangawangisa uyaphakanyiswa. Inkqubo yokuhlanjululwa ukusuka ku-9/11 ukuya kumthetho weCawa ikwamelwe nakuMalaki isahluko sesithathu xa uMthunywa woMnqophiso ehlambulula yaye ekwacoca abaLevi, yaye wenza oku “ngomlilo.” “Umlilo” luphawu lwesigidimi njengoko kumelwe ziilwimi zomlilo ngePentekoste. Kwimbali eqwalaselwayo ukwahlulwa kwezi ndidi zimbini, okuvelisa ikhulu elinamashumi amane anesine amawaka angazo ezo zonka zimbini zokuwangawangisa ezimelwe ziziqhamo zokuqala zePentekoste, kwakufuneka zibhakwe kakuhle, kuba zazingumnikelo kuphela owawuquka umfuziselo wesono.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Ezo zonka ezo zimbini zomnikelo wokushukumisa zazinegwele, yaye igwele lingumqondiso wesono. Elo gwele latshatyalaliswa emlilweni weziko, njengoko kumelwe ngumlilo womcoci woMthunywa woMnqophiso. UIsaya kwisahluko samashumi amabini anesixhenxe uchaza ingxoxo eqala ngo-9/11, awayibiza ngokuba “lusuku lomoya wasempumalanga.” Esi sicatshulwa sifundisa ukuba kungenxa yengxoxo leyo izono zikaSirayeli zicanyagushelwayo. “Ingxoxo” le iphakathi komyalezo oyinyaniso wemvula yamva nawo onke amanye amanyeliso obuxoki emvula yamva akhoyo. Umyalezo “ungumlilo,” yaye “umlilo” ngulowo uMthunywa woMnqophiso awusebenzisayo ukuhlambulula nokucoca. Ingxoxo engomyalezo wemvula yamva isusa igwele kumnikelo wengqolowa weziqhamo zokuqala wePentekoste ophakanyiswayo ngexesha lomthetho weCawa. Ikhulu elinamashumi amane anesine amawaka lingumnikelo wengqolowa weziqhamo zokuqala wePentekoste, aboyisayo ngokugwetyelwa ligazi laKhe nangokungcwaliswa kobungqina babo; kuba nangona iliLizwi elingcwalisayo, likwenza oko kuphela xa ilizwi lidluliswa njengomyalezo. Ukunikelwa komyalezo kuvumela ikhulu elinamashumi amane anesine amawaka ukuba aphile, yaye ukunikelwa komyalezo wobuxoki wemvula yamva kuvelisa ukufa.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Bamoyisa ngenxa yegazi leMvana, nangenxa yelizwi lobungqina babo; kwaye abazithandanga ubomi babo kwada kwasa ekufeni. ISityhilelo 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Abalikhulu elinamashumi amane anesine amawaka alandela uKristu ekoyiseni njengoko Woyisayo, kuba ngokwesiprofeto amlandela uKristu.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Aba ngabo abangazingcolisanga ngabafazi; kuba baziintombi. Aba ngabo abalandela iMvana naphi na apho iya khona. Aba bakhululwa phakathi kwabantu, bengamasiqalo kuThixo nakuMvana. IsiTyhilelo 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

Apha apha kwindinyana yesine yesiTyhilelo seshumi elinesine, ikhulu elinamashumi amane anesine amawaka lichongwa njenge “ziqhamo zokuqala.” Kananjalo lichongwa njenge “zintombi,” yaye impembelelo kaThixo isazisile ukuba umzekeliso weentombi ezilishumi kaMateyu amashumi amabini anesihlanu ubonisa amava abantu bama-Adventist. Abangokuba “zintombi” kuphela, abanga “ngcoliswanga ngabafazi,” kuba inkqubo yokuvavanywa nokwahlulwa eyavelisa ikhulu elinamashumi amane anesine amawaka yavelisa umahluko phakathi kwekhulu elinamashumi amane anesine amawaka nazo “zonke” iinkonzo zobuxoki. “Aba” balandela iMvana naphi na apho iya khona, yaye njengeminikelo yeziqhamo zokuqala, bamele ukulandela uKristu ekufeni kwaKhe, ekungcwatyweni kwaKhe, nasekuvukeni kwaKhe.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

KwisiTyhilelo isahluko seshumi elinanye, indima yeshumi elinanye, amangqina amabini aza kuphakanyiselwa ukuba abe ngumqondiso aqala ngokubulawa, aze emva kweentsuku ezintathu nesiqingatha avuswe njengomnikelo weziqhamo zokuqala, njengokuba kwakunjalo ngoKristu. Umnikelo weziqhamo zokuqala owawunguKristu nowanguye, waquka ukuphalazwa kwegazi lomnqophiso ukuze kukhululwe abo babedlakazelwe kukungabi nanto ngenxa yamava aseLawodike. Kwindima enye, (indima yesine) kusetyenziswe esi sishwankathelo sifutshane semigca eyahlukeneyo yokukhanya kwesiprofeto enxulumene nekhulu elinamashumi amane anesine amawaka. Kwaye ibekwe kwiSityhilelo 144 ngesandla sikaPalmoni, umbali omangalisayo. Ukuphindaphindwa eSibhalweni kumela imbali yemvula yasemva, yaye imvula yasemva yindawo nexesha apho uMthuthuzeli ethululwa phezu kwabantu bakaThixo.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

> Hayi, ukuba mihle phezu kweentaba imilenze yalowo uzisa iindaba ezilungileyo, ovakalisa uxolo; ozisa iindaba ezilungileyo zokulungileyo, ovakalisa usindiso; othi kuyo iZiyon, UThixo wakho uyalawula! Abalindi bakho baya kuphakamisa ilizwi, baya kumemelela ngazwi linye; ngokuba baya kubona ngamehlo abo, xa uYehova ebuyisela iZiyon. Gqabhukani nivuye, nimemelele kunye, nina manxuwa aseYerusalem; ngokuba uYehova ubathuthuzele abantu bakhe, uyikhulule iYerusalem. UYehova ulubhencile ingalo yakhe engcwele emehlweni eentlanga zonke; neziphelo zonke zomhlaba ziya kubona usindiso loThixo wethu. Mkani, mkani, phumani apho, ningachukumisi nto ingcolileyo; phumani phakathi kwakhe; hlambulukani, nina nithwala izitya zikaYehova. Isaya 52:7–11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

IZiyon H6726 iyafana ne-H6725 ethetha “ingcamango yokubonakala ngokucacileyo; intsika yesikhumbuzo okanye ekhokelayo: – umqondiso, isihloko, uphawu lwendlela.” IZiyon ngumfuziselo webhanile yabaliwaka elikhulu nekhulu elinamashumi amane anesine, yaye kweso sicatshulwa sele bemkele imvula yasemva, kuba sele bevakalise baza bazisa iindaba ezilungileyo zoxolo. Okukodwa ngokunjalo kuloo nyaniso kukuba babona “ubuso ngobuso,” nto leyo emele abafundi ngePentekoste, kuba iintsuku ezilishumi ezandulela iPentekoste zimele ixesha lokumanyana. INkosi “yenze,” (imele ixesha eladlulayo) sele izigqibile izinto ezintathu kwabo bazisa iindaba ezilungileyo. Iye “yathuthuzela abantu bayo,” “yayikhulula iYerusalem” yaza “yatyhila ingalo yayo engcwele emehlweni eentlanga zonke.”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

Wabathuthuzela abantu baKhe ngomhla we-9/11, ephawula ukuqala kwenkqubo yokuvavanywa kaMalaki isahluko sesithathu egqitywa emthethweni weCawa xa ephakamisa ibhanile yeminikelo yesiqhamo sokuqala njengoko imelwe kukuthi “uyityhile ingalo yakhe engcwele emehlweni eentlanga zonke.” Uyabathuthuzela, uyabakhulula, aze abaphakamise amawaka alikhulu anamashumi amane anesine. Ngomhla we-9/11 uyabathuthuzela aze aqalise inkqubo yokuhlanjululwa apho abakhulula khona abantu baKhe aze emva koko abaphakamise babe yibhanile, okanye njengoko uMalaki esitsho “umnikelo wakwaYuda noweYerusalem ube mnandi” “njengemihla yamandulo.”

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Yaye uya kuhlala njengomnyibilikisi nomhlambululi wesilivere; uya kubahlambulula oonyana bakaLevi, abacokise njengokuba kucokiswa igolide nesilivere, ukuze banikele kuYehova umnikelo ngobulungisa. Wandule ke umnikelo wakwaYuda nowaseYerusalem ube mnandi kuYehova, njengemihla yamandulo, nanjengaseminyakeni yangaphambili. Malaki 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

Siza kuwagqibezela kwinqaku elilandelayo ukuqwalasela kwethu oku malunga nombuzo othi “koda kube nini na.”

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Olunesela sakhe lusesandleni saKhe, yaye uya kuwucoca ngokupheleleyo umhlaba wakhe wokubhulela, aze ayiqokelele ingqolowa yakhe esibayeni.’ Mateyu 3:12. Eli laliyelinye lamaxesha okuhlambulula. Ngamazwi enyaniso, umququ wawusahlulwa kwingqolowa. Ngenxa yokuba babengenamsebenzi ngenxa yekratshi nokuzigwebela kwabo ngokwabo ukuba bamkele ukohlwaywa, bethanda ihlabathi ngokugqithiseleyo ukuba bamkele ubomi bokuthobeka, abaninzi bemka kuYesu. Abaninzi basenza kwa oko nanamhlanje. Imiphefumlo iyavavanywa namhlanje njengokuba abo bafundi bavavanywa kwindlu yesikhungu eKapernahum. Xa inyaniso isondezwa entliziyweni, bayabona ukuba ubomi babo abuhambelani nentando kaThixo. Bayasibona isidingo sotshintsho olupheleleyo kubo ngokwabo; kodwa abavumi ukuwuthabatha umsebenzi wokuzincama. Ngenxa yoko bayacaphuka xa izono zabo zityhilwa. Bemka bekhubekile, kanye njengokuba abafundi bamshiya uYesu, bekrokra besithi, ‘Linzima eli lizwi; ngubani na onokuliva?’” The Desire of Ages, 392.

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