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

Incwadi kaJoweli neBandla lama-Adventist oSuku lwesiKhombisa laseLawodikeya - Inombolo Engamashumi Amathathu Nesishiyagalombili

Number Thirty-Eight

Inombolo Yamashumi Amathathu Nesishiyagalombili

Author

Jeff Pippenger

Published

January 30, 2026

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The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.

Ukuhlolwa kweSinkwa saseZulwini kwakuyisivivinyo se-omega sobufundi ezinsukwini zikaJesu, futhi kwakuyiyo futhi i-omega maqondana nesivivinyo semana esimelwe ku-alpha yomlando wesivumelwano sakwa-Israyeli wasendulo. Isiqalo sasiyimena; ukuphela kwakuyiSinkwa saseZulwini. I-omega ihlale iyiyona enkulu kunazo zonke, ngakho-ke ukushiywa okukhulu kunakho konke kwabafundi kuphawula iKapernaume njenge-omega emlandweni kaKristu nasesivivinyweni sobufundi.

> Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.

> Khona-ke uJesu wathi kubafundi bakhe: Uma umuntu efuna ukuza emva kwami, makazidele, athwale isiphambano sakhe, angilandele. Ngokuba lowo othanda ukusindisa ukuphila kwakhe uyakulahlekelwa yikho; kodwa lowo olahla ukuphila kwakhe ngenxa yami uyakukufumana. Ngokuba umuntu uyakusizakala ngani uma ezuza izwe lonke, kodwa alahlekelwe ngumphefumulo wakhe na? Noma umuntu uyakunikelani ukuba ahlenge umphefumulo wakhe na? Ngokuba iNdodana yomuntu izakuza enkazimulweni kaYise kanye nezingelosi zayo; khona iyakuvuza yilowo nalowo njengokwemisebenzi yakhe. Ngiqinisile ngithi kini: Bakhona abanye kwababemi lapha abangayikunambitha ukufa, baze bayibone iNdodana yomuntu iza embusweni wayo. Mathewu 16:24–28.

Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”

IKapernawume iyisivivinyo se-omega. Isivivinyo saseKapernawume siyisivivinyo samafutha emfanekisweni wezintombi eziyishumi; lokhu kuqala ngokukhala phakathi kwamabili, futhi kusungula inkathi ehlanganisa izintombi eziyiziwula ziqaphela ukuthi azinamafutha. Khona-ke ziqala ukwethuka njengoba zisondela emnyango ovalekayo womthetho weSonto, njengoba kumelwe yinkinga yaseKapernawume kuJohane 6:66. Ngokwesiprofetho “zinamahloni.”

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Bhekani, izinsuku ziyeza, isho iNkosi uJehova, lapho ngiyothumela indlala ezweni; kungabi yindlala yesinkwa, noma ukoma kwamanzi, kodwa kube ngukuzwa amazwi kaJehova. Bayozulazula besuka kolunye ulwandle beya kolunye, besuka enyakatho kuze kuyefika empumalanga; bayogijima benyuka behla befuna izwi likaJehova, kepha bangalitholi. Ngalolo suku izintombi ezinhle nezinsizwa ziyophela amandla ngenxa yokoma. Labo abafunga ngesono saseSamariya, bathi: Uphila unkulunkulu wakho, Dani; bathi futhi: Kuphila indlela yaseBheri-sheba; labo bayokuwa, bangabe besavuka futhi. Amose 8:11–14.

The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.

Isivivinyo se-omega eKapernaume sifanekisa isivivinyo se-omega esilandela isivivinyo esiyisisekelo sango-2024. Isivivinyo se-omega yilapho umakoti ebekwa uphawu ngaphambi komthetho weSonto. Yilapho ukwehlukana kuqinisekiswa khona kuze kube phakade, ngokuba uma esemsulwa, abasemzini (abeZizwe) abasayikungena eJerusalema futhi kuze kube phakade.

> The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

> INkosi nayo iyakubhonga isuka eSiyoni, ikhiphe izwi layo eJerusalema; amazulu nomhlaba kuyakuzamazama; kepha iNkosi iyakuba yithemba labantu bayo, ibe ngamandla abantwana bakwa-Israyeli. Ngalokho niyakukwazi ukuthi mina nginguJehova uNkulunkulu wenu, ohlala eSiyoni, intaba yami engcwele; khona-ke iJerusalema liyakuba ngcwele, nabafokazi abayikuphinda badlule kulo.

> And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.

> Kuyakuthi ngalolo suku izintaba ziyokwehlisa iwayini elisha, namagquma ageleze ngobisi, nayo yonke imifudlana yakwaJuda iyokugeleza ngamanzi; kuphume umthombo endlini kaJehova, unisele isigodi saseShithimi.

> Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.

> IGibhithe liyakuba yincithakalo, ne-Edomu libe yihlane eliyincithakalo, ngenxa yodlame olwenziwa kubantwana bakwaJuda, ngokuba bachitha igazi elingenacala ezweni labo. Kodwa uJuda uyakuhlala kuze kube phakade, neJerusalema ezizukulwaneni ngezizukulwane. Ngokuba ngiyakuhlanza igazi labo engingakalihlanzanga, ngokuba uJehova uhlala eSiyoni. Joweli 3:16–21.

Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.

IJerusalema ihlanzwa esonweni ezinyakazweni zokugcina zesahlulelo sophenyo, okuyilapho, kuZakariya isahluko sesithathu, uJoshuwa enikwa khona isambatho esimhlophe selineni saseFiladelfiya ukuba sithathe indawo yesambatho esingcolile saseLawodikeya. “Khona iJerusalema iyakuba ngcwele, futhi abangabezizwe abayikuphinde badlule kuyo,” ngokuba ukolweni usehlukanisiwe namakhula, waqoqwa waba ngumnikelo wezithelo zokuqala. Lokhu kwenzeka esivivinyweni se-omega, futhi kwenzeka lapho amafasitela ezulu evulwa, noJesu ephonsa amagugu ebhokisini, athi ezweni, “wozani nibone.” “Wozani nibone” uphawu lombuso wami, umakoti wami, umnikelo wami wabaLevi njengasezinsukwini zakudala. “Wozani nibone” ithempeli lami, ibhokisi lami eligcwele amagugu—ngalinye lilungisiwe njengengxenye yomqhele wombuso wenkazimulo.

The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.

Ukuhlolwa kwe-alpha okuyisisekelo kwango-2024 kuholela ekuhlolweni kwe-omega kwethempeli. Ukuhlolwa kwe-omega kwenzeka lapho amafasitela ezulu evulwa, okuyilapho umakoti ezilungiselela khona. Izintombi eziyiziwula kanye nomyalezo wazo wemvula yamuva wamanga wokuthi “ukuthula nokulondeka” kukhishwa kupheshulwe amafasitela avulekile ngumoya, ngokuba umyalezo walo mlando ungumyalezo womoya wasempumalanga. Lo myalezo ungumoya onamandla ka-Isaya obanjwayo ngosuku lomoya wasempumalanga; ungumoya emine kaJohane ebanjwayo ngesikhathi sokubekwa uphawu kwabayi-ikhulu namashumi amane nane ezinkulungwane.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Izingelosi zibambe imimoya emine, emelwe yihhashi elithukuthele elifuna ukugqashula libe seligijima phezu kobuso bomhlaba wonke, liphethe ukubhujiswa nokufa endleleni yalo.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> “Ingabe siyolala kanye emaphethelweni omhlaba waphakade na? Ingabe siyoba buthuntu, sibande, futhi sifile na? O, sengathi emabandleni ethu singaba noMoya nomphefumulo kaNkulunkulu uphefumulelwe ebantwini baKhe, ukuze beme ngezinyawo zabo, baphile.” Manuscript Releases, ivolumu 20, 217.

Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”

Labo abawuchithayo lowo myalezo womoya wasempumalanga we-Islamu, baphephulwa baphume ngefasitela ngumoya—wona uqobo uphawu lokuhlubuka kwabo. Udoti wephutha unamathele unomphela esigabeni esiyiziwula esingenawo amafutha. U-Efrayimi usephinde wahlangana nezithixo zakhe. Benqaba ukwanda kolwazi lwesikhathi sokubekwa uphawu, nobudlelwane balo ne-Islamu yomaye wesithathu. UNkulunkulu uyakuguqula inkazimulo yomlayezo wabo womgunyathi wemvula yokucina kube “ihlazo.”

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

> Abantu bami bayabhujiswa ngenxa yokuswela ulwazi; ngoba ulahle ulwazi, nami ngiyakukulahla, ukuze ungabi ngumpristi kimi; njengoba ukhohliwe umthetho kaNkulunkulu wakho, nami ngiyobakhohlwa abantwana bakho.

> As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.

> Njengoba banda, kanjalo bangonela mina; ngakho ngiyakuguqula inkazimulo yabo kube yihlazo. Badla isono sabantu bami, babeke inhliziyo yabo ebubini babo. Kuyakuba njengabantu, kube njengompristi; ngibajezise ngezindlela zabo, ngibabuyisele ngokwezenzo zabo. Ngokuba bayakudla, bangasuthi; bayakufeba, bangandi, ngokuba bayekile ukunaka uJehova. Ubufebe, newayini, newayini elisha kususa inhliziyo. Abantu bami bacela izeluleko ezithixweni zabo zokhuni, nenduku yabo iyabatshela; ngokuba umoya wobufebe ubadukisile, bafeba besuka ngaphansi kukaNkulunkulu wabo. Benza imihlatshelo eziqongweni zezintaba, bashise impepho emagqumeni, ngaphansi kwemithi yama-okhi, neyama-populari, neyama-elmu, ngokuba umthunzi wayo muhle; ngalokho amadodakazi enu ayakufeba, nabakotenu bayakuphinga. Angiyikuwajezisa amadodakazi enu lapho efa, nabakotenu lapho bephinga; ngokuba bona uqobo bahlukanisana nezifebe, benze imihlatshelo nezifebe zethempeli; ngalokho abantu abangaqondi bayakuwa.

> Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.

> Nakuba wena, Israyeli, ufeba, nokho makangoni uJuda; ningayi eGiligali, ningakhuphuki niye eBhethaveni, ningafungi nithi, “Kuphila uJehova.” Ngokuba u-Israyeli uyahlehla njengesithole esinenkani esihlehlayo; manje uJehova uzobadla njengemvana endaweni ebanzi.

> Ephraim is joined to idols: let him alone.

> U-Efrayimi unamathele ezithombeni: myekeni.

> Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.

> Isiphuzo sabo simuncu; baye baqhubeka njalo ngokuphinga; ababusi bakhe bathanda ngokuyihlazo ukuthi, “Nikelani.” Umoya umgoqile ngamaphiko awo, futhi bayakujabha ngenxa yemihlatshelo yabo. Hoseya 4:6–19.

The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.

Udoti olususwayo luyizintombi eziyiziwula kanye nezimfundiso zazo eziyiphutha ezihlanganiswe nazo. Siyikho esikudlayo, futhi zona zalenqaba umlayezo womoya wasempumalanga, zakhetha esikhundleni salokho amanga aletha ukukhohliseka okunamandla ngemva kwawo, zahlanganiswa nomlayezo wazo wokuthula nokulondeka okungamanga wemvula yokugcina. Iwayini elisha likaJoweli linqunywa emilonyeni yazo, khona kanye lapho uJeremiya eba ngumlomo kaNkulunkulu.

> “In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.

> “Ekulahleni iqiniso, abantu balahla noMqalisi walo. Ngokunyathela umthetho kaNkulunkulu, bayaliphika igunya loMniki-mthetho. Kulula nje ukwenza isithombe esikhonzwayo ngezimfundiso namacebo angamanga njengokwenza isithombe ngokhuni noma ngetshe. Ngokuhlanekezela izimfanelo zikaNkulunkulu, uSathane uholela abantu ukuba bamcabange enesimo esingamanga. Kwabaningi, isithixo sefilosofi sibekwe esihlalweni sikaJehova; kanti uNkulunkulu ophilayo, njengoba embuliwe ezwini lakhe, kuKristu, nasezenzweni zendalo, ukhonzwa ngabambalwa kuphela. Izinkulungwane zenza imvelo unkulunkulu kuyilapho ziphika uNkulunkulu wemvelo. Nakuba isesimweni esihlukile, ukukhonza izithixo kukhona ezweni lobuKristu namuhla ngempela njengoba kwakukhona kwa-Israyeli wasendulo ezinsukwini zika-Eliya. UNkulunkulu wabantu abaningi abazibiza ngokuthi bahlakaniphile, owezefilosofi, izimbongi, osopolitiki, izintatheli—uNkulunkulu wemibuthano ecwengekile neyemfashini, wamakholishi amaningi namanyuvesi, ngisho nowezinye izikhungo zemfundiso yenkolo—akangcono kangako kunoBhali, unkulunkulu welanga waseFenike.” The Great Controversy, 583.

At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.

Ekwehlukanisweni kweqiniso nokwamanga ephusheni likaMiller, umoya uthwala izintombi zamanga uzikhiphe, kuyilapho iNkosi ibeka uphawu kumlobokazi wayo ngesikhathi sokuvivinywa kwangaphakathi kwe-omega kwewindi elivulekileyo.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Bhekani, ngizathuma isithunywa sami, futhi sizalungisa indlela phambi kwami; futhi iNkosi, eliyifunayo, izafika masinyane ethempelini layo, yebo, isithunywa sesivumelwano, elithokoza ngaso: bhekani, sizakuza, kutsho uJehova wamabandla. Kodwa ngubani ongamelana losuku lokuza kwaso? njalo ngubani ozakuma nxa sivele? ngoba sinjengomlilo womncibilikisi, njalo sinjengesepa yabahlanzi bezigqoko: Futhi sizahlala njengomncibilikisi lomhlambululi wesiliva; sizahlambulula amadodana kaLevi, siwahluze njengegolide lesiliva, ukuze anikele kuJehova umnikelo wokulunga. Khonapho umnikelo wakoJuda lowaseJerusalema uzakuba mnandi kuJehova, njengasezinsukwini zasendulo, lanjengaseminyakeni yakuqala. UMalaki 3:1–4.

The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.

Amadodana kaLevi angamadodana alabo maLevi abathembeka esivivinyweni sika-Aroni sesithombe sesilo, base bephinda futhi bathembeka esivivinyweni sikaJerobowamu sesithombe sesilo. Yibo labo abadlula esivivinyweni sesithombe sesilo, okuyisivivinyo okunqunywa ngaso isiphetho sabo saphakade, futhi okuyisivivinyo okumelwe basidlule—ngaphambi kokuba sibekwe uphawu.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> “INkosi ingibonisile ngokucacile ukuthi umfanekiso wesilo uyokwakhiwa ngaphambi kokuba kuphele isikhathi somusa; ngokuba lokhu kuyoba uvivinyo olukhulu kubantu bakaNkulunkulu, okuyilona okuyonqunywa ngalo ikusasa labo laphakade.

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Lokhu kuyisivivinyo abantu bakaNkulunkulu okufanele babe naso ngaphambi kokuba babekwe uphawu. Bonke labo abafakazela ukwethembeka kwabo kuNkulunkulu ngokugcina umthetho waKhe, nangokwenqaba ukwamukela isabatha esingesona seqiniso, bayakuma ngaphansi kwesibhengezo seNkosi uNkulunkulu uJehova, futhi bayakwamukela uphawu lukaNkulunkulu ophilayo. Labo abayekela iqiniso elivela ezulwini bamukele isabatha langeSonto, bayakwamukela uphawu lwesilo” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.

Ukuhlolwa kwesithombe sesilo kuwukuhlolwa okuza ngaphambi kokuhlolwa kophawu lwesilo emthethweni weSonto, futhi kumelwe kudluliswe ngaphambi kokuba umnyango uvalwe.

It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.

Yisivivinyo esihlanza abalungileyo futhi futhi esahlukanisa abalungileyo nabangalungile. Yisivivinyo lapho kutholakala ukuthi uDaniyeli, uShadiraki, uMeshaki no-Abedinego babebonakala bebahle ngokwengeziwe futhi bekhuluphele kunalabo ababedla ukudla kwaseBhabhiloni. Elinye iqembu lalidle isinkwa saseZulwini kanti elinye isinkwa saseBhabhiloni. Yisivivinyo sesinkwa esinagogeni laseKapernaume.

Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.

Ngaphandle, isikhathi sokuvivinywa esikhona kuso manje siyisivivinyo sesithombe sesilo, okuwukuhlangana kwebandla nombuso ngaphakathi kwe-United States. Isikhathi esihambisanayo sokuvivinywa sangaphakathi sikhomba isigaba esithile sezintombi ezibonakalisa isithombe sobuntu, nesinye isigaba sezintombi ezibonakalisa isithombe sobuNkulunkulu obuhlanganiswe nobuntu. Emva kokuba uMalaki esekhombisile ukuhlanzwa nokuhlungwa kwabaLevi, uNkulunkulu uphakamisa isivivinyo.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.

> Ngiyakusondela kini ukuze ngenze ukwahlulela; ngibe ngufakazi osheshayo ngokumelene nabathakathi, nangokumelene nezifebe, nangokumelene nabafunga amanga, nangokumelene nalabo abacindezela isisebenzi emholweni waso, umfelokazi, nentandane, nabaphambukisela owesinye isizwe kude nelungelo lakhe, futhi abangesabi, usho uJehova wamabandla.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.

> Ngokuba mina nginguJehova, angiguquki; ngakho-ke nina bantwana bakaJakobe aniqedwa. Malaki 3:5, 6.

The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.

Isivivinyo sokuqala ukwesaba uNkulunkulu, futhi isigaba esahluleka ekuvivinyweni kweSithunywa seSivumelwano sibe sesikhulunyiswa ngezinsolo ezinhlanu, eyodwa ngayinye ngezintombi eziyiziwula ezinhlanu ezihambisana nokuba ngabahluphekayo, abalusizi, abayizimpofu, abayizimpumputhe, abanqunu; izimfanelo ezinhlanu ezingokwesiprofetho zezintombi eziyiziwula ezinhlanu ezifingqwe ngaphansi kwenkulumo ethi “futhi aningesabi.” Laba yilabo abahluleka esivivinyweni sokuqala esiyisisekelo se-alpha. Bahluleka ngoba abazange baqonde ukuthi uNkulunkulu akaguquki nanini. Laba yilabo abahluleka esivivinyweni sokuqala sangaphandle esiyisisekelo se-alpha sango-2024.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Kunezifundo okufanele zifundwe emlandweni wesikhathi esedlule; futhi ukunakwa kubhekiswa kuzo, ukuze bonke baqonde ukuthi uNkulunkulu usebenza ngokwemigudu efanayo manje naleyo abelokhu esebenza ngayo njalo. Isandla saKhe siyabonakala emsebenzini waKhe naphakathi kwezizwe manje, ngokufanayo nje njengoba bekulokhu kunjalo kusukela ivangeli laqala ukumenyezelwa ku-Adamu e-Edene.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Kukhona izikhathi eziyiziguquko emlandweni wezizwe nowebandla. Ekubuseni kukaNkulunkulu, lapho lezi zinkinga ezehlukene zifika, ukukhanya kwaleyo nkathi kunikezwa. Uma kwamukelwa, kuba khona inqubekela-phambili ngokomoya; uma kwaliwa, kulandela ukuwohloka ngokomoya nokuphahlazeka komkhumbi. INkosi, ezwini laYo, iveze umsebenzi ohlaselayo wevangeli njengoba uye waqhutshekiswa esikhathini esedlule, nanjengoba uyakuqhutshekiswa esikhathini esizayo, kuze kufike empini yokugcina, lapho izinhlaka zikaSathane ziyokwenza ukuhamba kwazo kokugcina okumangalisayo.” Bible Echo, August 26, 1895.

Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.

AbaseLawodikeya abakuboni ukuthi indlela uNkulunkulu asebenzelana ngayo nabantu ihlala injalo ngaso sonke isikhathi. Uma ukukhanya, noma amafutha, kwamukelwa, kuba khona isibusiso; uma kungenjalo, kuba khona ukuphahlazeka komkhumbi.

> “In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.

> “Ezikhathini ezedlule iNkosi uNkulunkulu wezulu yembula izimfihlakalo zayo kubaprofethi bayo. Okwamanje nokuzayo kucace ngokufanayo kuyo. Izwi likaNkulunkulu lizwakala linqamula izizukulwane, litshela umuntu lokho okuyokwenzeka. Amakhosi nezikhulu zithatha izindawo zazo ngesikhathi ezimiselwe sona. Zicabanga ukuthi zenza izinhloso zazo siqu, kodwa empeleni zigcwalisa izwi uNkulunkulu alikhulumile.

> “Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.

> “UPawulu umemezela ukuthi imibhalo yezindlela uNkulunkulu asebenzana ngazo nesintu esikhathini esedlule ‘yalotshwa ukuze siyalwe thina, esehlelwe ukuphela kwezwe.’ Umlando kaDaniyeli sinikezwe wona ukuze usiyale. ‘Imfihlo yeNkosi ikwabakhesabayo.’ UNkulunkulu kaDaniyeli usaphila futhi usabusa. Akalivalanga izulu kubantu bakhe. Njengasenkathini yamaJuda, kunjalo nakulesi sikhathi, uNkulunkulu wembulela izimfihlo zakhe ezincekwini zakhe abaprofethi.”

> “The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’

> “Umphostoli uPetru uthi: ‘Sinalo futhi izwi lesiprofetho eliqinisekile ngokwengeziwe; nenza kahle ukulinaka, njengokukhanya okukhanyisa endaweni emnyama, kuze kuse, nenkanyezi yokusa iphumele ezinhliziyweni zenu; nazi lokhu kuqala, ukuthi asikho isiprofetho somBhalo esingesokuchazwa komuntu ngokwakhe. Ngokuba isiprofetho asizange size endulo ngentando yomuntu; kodwa amadoda angcwele kaNkulunkulu akhuluma eqhutshwa nguMoya oNgcwele.’”

> “The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.

> “Abangakholwayo nabangamesabi uNkulunkulu abakuboni ukubaluleka kwezibonakaliso zezikhathi, ezabikezelwa ezwini lesiprofetho. Ngokungazi bangase benqabe ukwamukela umbhalo ophefumulelweyo. Kodwa lapho labo abazibiza ngokuthi bangamaKristu bekhuluma ngokukloloda ngezindlela nezinsiza ezisetshenziswe nguYE OMKHULU OTHI NGINGUYE ukuze azise izinhloso zakhe, baziveza njengabangazi kokubili imiBhalo namandla kaNkulunkulu. UMdali wazi kahle ukuthi yiziphi izici abhekene nazo esimweni sobuntu. Uyazi ukuthi yiziphi izindlela okumelwe azisebenzise ukuze athole imiphumela efiswayo.

> “Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.

> “Izwi lomuntu liyehluleka. Lowo owenza izimangalo zabantu zibe yithemba lakhe, angathuthumela impela; ngokuba ngelinye ilanga uyakuba njengomkhumbi ophahlazekile. Izwi likaNkulunkulu alinaphutha, futhi limi kuze kube phakade. UKristu uyamemezela athi, ‘Ngiqinisile ngithi kini, Kuze kudlule izulu nomhlaba, akuyikudlula nakancane uhlamvu olulodwa noma uphawu olulodwa emthethweni, kuze kugcwaliseke konke.’ Izwi likaNkulunkulu liyakuhlala kuzo zonke izinkathi ezingapheli zaphakade.” Youth Instructor, December 1, 1903.

God never changes and He works upon the same lines as He has always done.

UNkulunkulu akaguquki neze, futhi usebenza ngemigudu efanayo naleyo abelokhu eyisebenzisa njalo.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Umsebenzi kaNkulunkulu emhlabeni ubonakalisa, kusukela enkathini kuya enkathini, ukufana okuphawulekayo kukho konke ukuvuselelwa okukhulu noma ukunyakaza kwezenkolo. Izimiso zendlela uNkulunkulu asebenzelana ngayo nabantu zihlala zifana njalo. Ukunyakaza okubalulekile kwamanje kunokufana kwakho nalokho kwakudala, futhi isipiliyoni sebandla ezikhathini ezedlule sinezifundo ezinenani elikhulu kakhulu zesikhathi sethu.” The Great Controversy, 343.

Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.

Amavesi amane okuqala esahluko sesithathu sikaMalaki abonakalisa isithunywa esilungisa indlela yeSithunywa sesiVumelwano, kanye nokuhlanzwa nokucwengwa kwabaLevi. Khona-ke iNkosi imemezela ukwahlulela phezu kweLaodicea, ikhombisa ukuthi abayesabi uNkulunkulu, okusho ukuthi bahlulekile uvivinyo oluyisisekelo lwe-alpha lwengelosi yesithathu. Ukungabi kwabo nokwesaba kumele ukwenqaba ulwazi ngenhloso, futhi umongo wolwazi abalwenqabayo uwukwamukela umlando wesithunywa esilungisa indlela kanye neSithunywa sobuNkulunkulu esilandelayo. Bonke abaprofethi bakhomba ezinsukwini zokugcina, futhi kwakungeke kube khona sizathu sokukhomba umnyakazo wokuvuselela wenkohliso, uma kwakungekho oweqiniso.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Kodwa uSathane wayengahlalanga engenzi lutho. Manje wazama lokho aye wakuzama kuwo wonke omunye umnyakazo wokuvuselelwa—ukukhohlisa nokubhidliza abantu ngokubaphambanisela inkohliso esikhundleni somsebenzi weqiniso. Njengoba kwakukhona oKristu bamanga ekhulwini lokuqala lebandla lobuKristu, kanjalo kwavela abaprofethi bamanga ekhulwini leshumi nesithupha.” The Great Controversy, 186.

The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:

Umongo wamavesi ayisithupha okuqala kaMalaki isahluko sesithathu ungowokuhlanzwa nokuhlanjululwa kwabaLevi benhlangano yenguquko yabayizinkulungwane eziyikhulu namashumi amane nane. Okuzayo eMelika kungaba yileyo nhlangano uqobo, noma omunye kweminingi imitapo yayo yomgunyathi. Khona-ke uMalaki uthi:

> Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.

> Kusukela ezinsukwini zawoyihlo nisukile ezimisweni zami, futhi anizigcinanga. Buyelani kimi, nami ngiyobuyela kini, usho uJehova Sebawoti. Malaki 3:7.

The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.

Ukuhlubuka okuqhubekela phambili ezizukulwaneni ezine kuyisingeniso nesizinda sencwadi kaJoweli, futhi uMalaki lapha ukhomba lona kanye lolu hlubuko oluqhubekela phambili lapho ethi, “ngisho kusukela ezinsukwini zawoyihlo nisukile.” Kusukela ngo-1863, izinsuku zawoyise zesizukulwane sokuqala sokuhlubuka, baye baqhubeka ngokwanda besuka kude noNkulunkulu ngokwengeziwe. Isimemezelo esimelene nesono sabo esiqhubekayo sithanjiswa ngokubizwa kwaseLawodikeya okuthi, ngamathoni osizi, sithembise ukuthi uma bebengabuya nje kuphela, uNkulunkulu wayeyakubuyela kubo.

> But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.

> Kodwa nathi, “Siyakubuyela ngani na?” Umuntu angamphanga yini uNkulunkulu na? Nokho ningiphangile. Kodwa nithi, “Sikuphangé ngani na?” Ngezishumi neminikelo. Niqalekisiwe ngesiqalekiso, ngokuba ningiphangile, yebo, lesi sizwe sonke.

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Lethani wonke okweshumi endlini yengcebo, ukuze kube khona ukudla endlini yami, ningilinge manje ngalokho, usho uJehova Sebawoti, ukuthi angiyikunivulela yini amafasitela ezulu, nginithululele isibusiso kuze kungabe kusaba khona indawo eyanele yokusamukela.

> And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.

> Futhi ngiyakuyikhuza imbhubhisi ngenxa yenu, futhi angeke achithe izithelo zomhlaba wenu; nomvini wenu awuyikuphuphuma isithelo sawo singakavuthwa ensimini, usho uJehova Sebawoti. Futhi zonke izizwe ziyakunibiza ngokuthi nibusisiwe, ngokuba niyakuba yizwe elijabulisayo, usho uJehova Sebawoti. Malaki 3:5–12.

The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.

Uvivinyo lwangaphandle oluyisisekelo lwe-alpha luka-2024 lulandelwa uvivinyo lwangaphakathi oluyitshe eliyinhloko luka-2026. Lolo vivinyo oluyitshe eliyinhloko lwenzeka lapho amafasitela ezulu evulwa, futhi izindawo ezintathu lapho lawo mafasitela avulekile aboniswa khona esimweni sebandla elinqobayo nguMalaki isahluko sesithathu, iphupho likaMiller, kanye neSambulo isahluko seshumi nesishiyagalolunye. UMalaki uyi-alpha, iphupho likaMiller liyisaphakathi, kanti iSambulo iyi-omega. Uvivinyo lufanekiswa nguKristu, njengendoda yebhulashi lothuli, ephonsa amagugu ebhokisini. Lawo magugu ayizimfundiso zombili ezihlelwe ngokuphelele ngokohlelo lwazo, kanye nensali. Isitolo yilapho ukudla kuqoqwa khona futhi kwabiwe khona. Njengokuvivinywa kwemana, ukuvivinywa kwaseKapernaume, kanye neSinkwa saseZulwini—“ukudla” kuyisihloko.

The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”

“Ukudla” kungamafutha emfanekisweni wezintombi, futhi kumela isimilo, uMoya oNgcwele, kanye nesigijimi sesiprofetho esiletha uMoya oNgcwele ezinhliziyweni nasezingqondweni zalabo abakhulisa isimilo sikaKristu. “Ukudla” kuyilo “iwayini elisha” likaJoweli elinqunywa kwabaphuzile bakwa-Efrayimi. Ukuze uphumelele esivivinyweni sangaphakathi sethempeli se-capstone sengelosi yesibili, kumelwe ukuthi usuphumelele esivivinyweni sangaphandle sokuqala se-alpha sesisekelo. Uma ungasisamukelanga isisekelo, awunakuba yingxenye yethempeli elakhiwa phezu kwesisekelo; kodwa uma ungeyena owababalwayo kulabo abaphumelela kuleso sivivinyo sesisekelo, uyokwakha indlu yakho yomgunyathi yokomoya phezu kwesihlabathi. UJohane uyibiza leyo ndlu yomgunyathi yokomoya ngokuthi, “isinagoge likaSathane,” kanti uJeremiya uyibiza ngokuthi, “ibandla labaklolodeli.”

Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.

Lethani wonke amashumi neminikelo eniyilethe endlini yokugcina kuyisivivinyo sangaphakathi lapho isigxivizo sicindezelwa khona. Indoda yebhulashi lothuli yaphonsa abantu bakaNkulunkulu abayinsali ebhokisini elikhulisiwe, futhi ngokwenza kanjalo Yayibonisa umsebenzi wokuletha wonke amashumi endlini yokugcina. AmaLevi angumnikelo ophakanyiswayo lapho Ethulula isibusiso ngamafasitela ezulu. Amagugu endoda yebhulashi lothuli angabantu Bayo abayinsali, futhi ku-Isaya isahluko sesithupha labo bantu abayinsali bachazwa njengeshumi.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Ngase ngithi mina: Nkosi, kuze kube nini? Yase iphendula yathi: Kuze kube yilapho imizi ichithwa ingabi nabakhileyo, nezindlu zingabi nabantu, nezwe lichithwe nya, noJehova esebasusile abantu wabakhipha kude, kube khona ukulahlwa okukhulu phakathi kwezwe. Kepha nokho kuyakuba khona okweshumi kulo, kubuye, kudliwe; njengomuthi we-teil nanjengesihlahla se-oki, okuseleyo kwazo kusekuzo lapho seziwisiwe amaqabunga azo; kanjalo inzalo engcwele iyakuba yiyo esele kukho. Isaya 6:11–13.

The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.

INkosi ibonakalisa ukuthi umbuzo othi “kuze kube nini” ngofakazi abaningi ukhomba emthethweni weSonto, futhi evesini lesithathu lika-Isaya isahluko sesithupha izingelosi zimemeza zithi, “Ngcwele, ngcwele, ngcwele, uJehova Sebawoti; umhlaba wonke ugcwele inkazimulo yakhe.” USister White uxhumanisa lokhu nengelosi enamandla yesAmbulo isahluko seshumi nesishiyagalombili.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Njengoba bona [izingelosi] bebona ikusasa, lapho umhlaba wonke uyakugcwala inkazimulo yaKhe, ingoma yokudumisa yokunqoba iphindaphindwa ukusuka komunye kuya komunye ngengoma emnandi, ‘Ngcwele, ngcwele, ngcwele, iyiNkosi yamabandla.’ Baneliseke ngokuphelele ukumkhazimulisa uNkulunkulu; futhi ebukhoneni baKhe, ngaphansi kokumamatheka kwaKhe kokwemukela, abafisi lutho olunye. Ekuthwaleni umfanekiso waKhe, ekwenzeni inkonzo yaKhe nasekumkhulekeni, isifiso sabo esiphakeme kakhulu sifinyelelwa ngokuphelele.” Review and Herald, December 22, 1896.

Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.

U-Isaya isahluko sesithupha sibonisa u-9/11, lapho umhlaba ukhanyiswa ngenkazimulo yezwi lokuqala lamazwi amabili eSambulo isahluko seshumi nesishiyagalombili. Lapho u-Isaya ebuza ethi “kuze kube nini,” umlando waleso sahluko uvezwa njengenkathi esukela ku-9/11 kuze kube ngumthetho weSonto, lapho kufika khona izwi lesibili. U-Isaya usitshela ukuthi ngesikhathi somthetho weSonto kuyoba khona insali—eyishumi. Insali inento ephilayo ngaphakathi kwayo—amafutha ezitsheni zayo.

> But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.

> Kepha nokho kuyakuba khona kuyo okweshumi [isishiyagalombili], futhi kuyakubuya, kudliwe; njengomuthi we-teil, nanjengesihlahla se-okhi, isiqu sazo sikhona kuzo lapho zivuthulula amaqabunga azo; kanjalo inzalo engcwele iyakuba yisigxobo sakho. U-Isaya 6:13.

The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.

“Ingxenye yeshumi” yilabo “ababuyileyo” besabela ekubizweni kukaMalaki kanye nokukaJeremiya kokuba kubuywe. Bayizihlahla zobuntu, ezihlanganiswe nobuNkulunkulu (imbewu engcwele). Bayakudliwa, ngokuba abayizithunywa kuphela, kodwa bayisibonakaliso sezinkwa zokuzunguzwa zePhentekoste; bangumyalezo izizwe eziyowudla.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Ngakho-ke usho kanje uJehova: Uma ubuya, khona ngiyakukubuyisa, ume phambi kwami; futhi uma ukhipha okuyigugu kokungcolileyo, uyakuba njengomlomo wami; mababuyele kuwe, kodwa wena ungabuyeli kubo. Jeremiya 15:19.

Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.

UJeremiya umelela labo abadla umlayezo owawusesandleni sengelosi, owawuwu-alpha novivinyo oluyisisekelo olumelwe ngu-11 Agasti 1840, 1888, no-9/11, ngokuba uthi wawafumana amazwi wawadla.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Amazwi akho atholakala, ngawadla; izwi lakho laba kimi intokozo nokwethaba kwenhliziyo yami, ngokuba ngibizwa ngegama lakho, Jehova Nkulunkulu wamabandla. Jeremiya 15:16.

Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.

UJeremiya ubizwa ngegama likaNkulunkulu lapho edla incwadi encane esandleni sengwezi, futhi lowo myalezo waveza injabulo nokwethaba, ngokuphambene nehlazo. Lapho igama likaNkulunkulu linikwa uJeremiya, umelela abayizinkulungwane eziyikhulu namashumi amane nane abangabaseFiladelfiya.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> Onqobayo ngiyomenza insika ethempelini likaNkulunkulu wami, futhi akasayikuphuma nakanye; ngiyakuloba phezu kwakhe igama likaNkulunkulu wami, negama lomuzi kaNkulunkulu wami, okuyiJerusalema elisha, elehla livela ezulwini kuNkulunkulu wami; futhi ngiyakuloba phezu kwakhe igama lami elisha. IsAmbulo 3:12.

Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.

UJEREMIYA wadla umlayezo ka-9/11 futhi wabhekana nokudumala kwangoJulayi 18, 2020.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

> Angihlalanga embuthanweni wabaklolodeli, futhi angithokozanga; ngahlala ngedwa ngenxa yesandla sakho, ngokuba ungigcwalisile ngokufutheka. Kungani ubuhlungu bami buyisikhathi sonke, nesilonda sami singelapheki, esingavumi ukuphulukiswa na? Uyoba kimi impela njengomqambimanga, nanjengamanzi aphelayo na? Jeremiya 15:17, 18.

Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.

“Ibandla labahleki bosulu” likaJeremiya liyilo “isinagoge likaSathane” laseFiladelfiya naseSmirna, abathi bangamaJuda, kodwa bengeyona. UJeremiya akazange ajabule, ngokuba umlayezo ayewumemezele wawungowamanga, ukhiqiza ihlazo kuphela, hhayi intokozo. “Isilonda sakhe esingapheliyo esingavumanga ukuphulukiswa” sikaJeremiya kwakuyizinsuku ezintathu nesigamu lapho ibandla labahleki bosulu lalijabula khona ngenkathi uJeremiya, uMose no-Eliya befile emgwaqweni owawudabula isigodi samathambo omileyo afileyo. Phakathi kwaleso sikhathi sokungabaza nokungaqiniseki, iNkosi yacela uJeremiya ukuba abuye.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Ngakho-ke isho kanje iNkosi: Uma ubuya, ngiyakukubuyisa futhi, ume phambi kwami; futhi uma ukhipha okuyigugu kokuyize, uyakuba njengomlomo wami; mabenze bona babuyele kuwe, kodwa wena ungabuyeli kubo. Futhi ngiyakwenza ube ludonga lwethusi oluqinisiwe kulaba bantu; bayakulwa nawe, kodwa abayikukunqoba; ngokuba mina nginawe ukukusindisa nokukukhulula, isho iNkosi. Futhi ngiyakukhulula esandleni sababi, ngikuhlenge esandleni sabesabekayo. Jeremiya 15:19–21.

If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.

Uma uJeremiya engabuya, uNkulunkulu wayeyomenza ibutho, elimelwe njengodonga lwethusi okuyilolo kokubili “ababi” kanye “nabesabekayo” abayakulwa nalo, kodwa bangehluleli. Leli yibutho lamahhashi amhlophe elinabagibeli bamahhashi abembethe imifaniswano yelineni elimhlophe. Lelo butho, noma lolo donga lwethusi, luyavuswa lapho uJeremiya ebuya; uma, futhi lapho, ehlukanisa okuyigugu nokuyize. KuHezekeli amashumi amathathu nesikhombisa, ibutho uDadewethu White athi liyinsali yabantu bakaNkulunkulu liyasukuma lapho sebebuyile. Insali iyabuya, bese isukuma ibe ibutho elinamandla, lapho ihlukanisa okuyigugu nokuyize, bese iba ngumlomo kaNkulunkulu. Kumelwe bahlukanise kahle izwi leqiniso, behlukanisa amakhoba nokolweni, ngokuba basebenzisa yona leyo mithetho eyamukelwa nguyise, owayengumgayi owayegxile ekulungiseleleni isinkwa esihle kakhulu. Uma behlukanisa okuyigugu nokuyize; iqiniso nephutha, bayakuba ngabalindi bakaNkulunkulu lapho uNkulunkulu ehlukanisa ababi nabahlakaniphileyo.

Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.

UJeremiya wasabela ubizo lokubuya ngo-2023; kwase kuthi ngo-2024 wadumala njengoba iqembu elikhulu lahlubuka esivivinyweni esiyisisekelo lapho iRoma imisa umbono. UJeremiya, ngokufanele, wahlukanisa okuyigugu nokuyize, iqiniso nephutha, waqhubeka kwaze kwaba isivivinyo sangaphakathi se-omega ekuvulweni kwamafasitela ezulu. Lapho amazulu evulwa, ibandla elinqobayo selizilungisile. Ladlula esivivinyweni sangaphandle esiyisisekelo se-alpha, lase lidlula esivivinyweni sangaphakathi se-omega samafasitela ezulu. Kungenzeka lidlule bese liba yingxenye yebutho likaNkulunkulu, noma liphephethwe liphume ngamafasitela ngumoya. Liphonswa ngaphandle ensimini enkulu, njengoba kwenzeka ngoShebna ku-Isaya amashumi amabili nambili, noma liphonswe ebhokisini. Kungenzeka liphonswe ebhokisini, noma liphonswe liphume ethempelini njengoba uNehemiya aphonsa uTobiya ngaphandle noma njengoba uKristu aphonsa abashintshi bemali ngaphandle. Lapho umuntu webhulashi lothuli ephonsa amagugu ebhokisini, ibhokisi lingaba yiZwi likaNkulunkulu ohlakeni olusha lweqiniso noma ibhokisi lingaba yithempeli likaNkulunkulu, kokubili okuyizimpawu zikaKristu, futhi uKristu akafanele ahlukaniswe.

> Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.

> UKristu uhlukanisiwe na? UPawulu wabethelwa esiphambanweni ngenxa yenu na? noma nabhapathizwa egameni likaPawulu na? 1 Korinte 1:13.

Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.

UKristu akahlukanisiwe noPawulu. Ubunkulunkulu abuzange behlukaniswe nobuntu bukaPawulu. Lapho uPawulu, engumuntu, ebhapathiza egameni loBunkulunkulu, kwakungekho kwehlukana, ngoba isithunywa esingumuntu sihlanganiswe noMyalezo wobuNkulunkulu. UPawulu wayehlanganiswe noBunkulunkulu ngokuqiniseka okufanayo nalokho u-Efrayimi ayenamathiselwe ngakho ezithixweni zayo.

Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.

Labo abasephusheni likaMiller abaphonswa ethempelini (ebhokisini) bayizingxenye zeshumi zikaMalaki isahluko sesithathu okufanele zilethwe endlini yokugcina, lapho ukudla kugcinwa khona futhi kwabiwe khona. Leyo ndlu yokugcina iyithempeli labayizinkulungwane eziyikhulu namashumi amane nane, noma njengoba uPetru asho, “indlu yokomoya, ubupristi obungcwele.” Ibhokisi liyindlu yokomoya, kanti amagugu awubupristi. Ngenxa yalesi sizathu iphupho likaMiller libhalwe ekhasini “81,” okuwuphawu loMpristi oMkhulu wobuNkulunkulu ehlanganiswe nabapristi abangamashumi ayisishiyagalombili babantu.

In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”

Ephusheni likaMiller, indoda enebhulashi lothuli ifanekisela ukuletha amagugu, (okuyizingxenye zeshumi zika-Isaya neminikelo kaMalaki), lapho Yena ephonsa amagugu ethempelini, okuyisiphala, okuyibhokisi. Kuvame ukuba khona imibuzo emibili ehilelekile ngengelosi yesibili, kanti uvivinyo lwe-omega luyingelosi yesibili maqondana novivinyo lwe-alpha kanye novivinyo lwesithathu lwe-litmus. Ubizo ngolokubuyela, futhi ukubuyela kubonakaliswa ngokuletha zonke izingxenye zeshumi neminikelo esiphala, ukuze kube khona ukudla endlini yaKhe. Imibuzo emibili lapha ithi, kuyini “ukudla?” futhi siyini “isiphala?”

If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.

Uma amatshe ayigugu eyizithunywa, noma uma amatshe ayigugu ewumyalezo, yikho okunquma ukuthi leyo mibuzo emibili iphendulwa kanjani. Uma kuyizithunywa, khona-ke ziyingxenye yeshumi eyakha ithempeli, elihlala limiswa esinyathelweni sesibili. Uma kuwumyalezo, kuwumyalezo Wokukhala Kaphakathi Kwebusuku olethwa ekuphelelisweni kwawo njengetshe eliyinhloko lethempeli, nowokuqiniswa komyalezo wengelosi yesibili.

> And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.

> Wathi: Ngenxa yalokho umuntu uyakushiya uyise nonina, anamathele kumkakhe; labo bobabili bayakuba nyamanye? Ngakho-ke abasebabili, kodwa banyamanye. Ngakho-ke lokho uNkulunkulu akuhlanganisileyo, makungahlukaniswa ngumuntu. Mathewu 19:5, 6.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Ngakhonjiswa emuva ekumenyezelweni kokufika kokuqala kukaKristu. UJohane wathunywa ngomoya nangamandla ka-Eliya ukuba alungise indlela kaJesu. Labo abenqaba ubufakazi bukaJohane abazuzanga ezimfundisweni zikaJesu. Ukuphikisa kwabo umlayezo owawubikezela ukuza kwaKhe kwabeka bona esimweni lapho babengenakwamukela kalula ubufakazi obuqine kakhulu bokuthi WayenguMesiya. USathane wahola labo ababenqabe umlayezo kaJohane ukuba baqhubekele phambili nakakhulu, benqabe futhi babethele uKristu esiphambanweni. Ngokwenza lokhu bazibeka lapho babengenakwamukela khona isibusiso sosuku lwePhentekoste, esasizobafundisa indlela yokungena endlini engcwele yasezulwini. Ukudabuka kweveyili lethempeli kwabonisa ukuthi imihlatshelo nemithetho yamaJuda kwakungasayikwamukelwa. Umhlatshelo omkhulu wawusunikelwe futhi wawamukelwe, noMoya oNgcwele owehla ngosuku lwePhentekoste wathwala izingqondo zabafundi wazisusa endaweni engcwele yasemhlabeni waziyisa kweyasezulwini, lapho uJesu ayengene khona ngegazi laKhe uqobo, ukuze athululele phezu kwabafundi baKhe izinzuzo zokubuyisana kwaKhe. Kodwa amaJuda ashiywa ebumnyameni obuphelele. Alahlekelwa yikho konke ukukhanya ayengaba nakho ngecebo losindiso, futhi aqhubeka ethemba emihlatshelweni naseminikelweni yawo engenalusizo. Indawo engcwele yasezulwini yayisithathe indawo yeyesemhlabeni, nokho ayengenalwazi ngalolu shintsho. Ngakho-ke ayengenakuzuza ekulamulelweni kukaKristu endaweni engcwele.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Abaningi babuka ngovalo olukhulu inkambo yamaJuda ekwenqabeni nasekubethelweni kukaKristu; futhi lapho befunda umlando wokuphathwa kwakhe kabi okuyihlazo, bacabanga ukuthi bayamthanda, nokuthi babengeke bamphike njengoba kwenza uPetru, noma bambethele njengoba kwenza amaJuda. Kodwa uNkulunkulu, ofunda izinhliziyo zabo bonke, ululethile ovivinyweni lolo thando ngoJesu ababethi bayaluzwa. Izulu lonke labukela ngokunaka okujulile ukwamukelwa komlayezo wengelosi yokuqala. Kodwa abaningi ababethi bayamthanda uJesu, futhi abakhala izinyembezi lapho befunda indaba yesiphambano, bahleka usulu izindaba ezinhle zokufika kwakhe. Esikhundleni sokwamukela umlayezo ngenjabulo, bamemezela ukuthi uyinkohliso. Bazonda labo ababethanda ukubonakala kwakhe futhi babakhipha emabandleni. Labo abawala umlayezo wokuqala babengeke bazuze kowesibili; kanjalo futhi abazuzwanga ukukhala kwaphakathi kwamabili, okwakuzobalungiselela ukuba bangene noJesu ngokukholwa endaweni engcwelengcwele kakhulu yesigodlo sasezulwini. Futhi ngokwenqaba le miyalezo emibili yokuqala, benze ukuqonda kwabo kwaba mnyama kakhulu kangangokuba abakwazi ukubona ukukhanya emlayezweni wengelosi yesithathu, okhombisa indlela eya endaweni engcwelengcwele kakhulu. Ngabona ukuthi njengoba amaJuda abethela uJesu esiphambanweni, kanjalo namabandla angabokuzisholo ayeyibethele le miyalezo esiphambanweni, ngakho-ke awanalo ulwazi lwendlela eya endaweni engcwelengcwele kakhulu, futhi awakwazi ukusizakala ngokuncenga kukaJesu lapho. NjengamaJuda, ayenikela ngemihlatshelo yawo engenamsebenzi, anikela ngemikhuleko yawo engenamsebenzi egumbini uJesu alishiyile; futhi uSathane, ethokoziswe yileyo nkohliso, uzibeka esimweni sokukhonza, ahole izingqondo zalaba abazisholo ukuthi bangamaKristu kuye uqobo, esebenza ngamandla akhe, ngezibonakaliso zakhe nangezimangaliso zamanga, ukuze abaqinise ogibeni lwakhe.” Early Writings, 259–261.

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