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

Incwadi kaJoweli neBandla Lama-Adventist Osuku Lwesikhombisa laseLawodikeya — Inombolo Engamashumi Amane

Number Forty

Inani Amashumi Amane

Author

Jeff Pippenger

Published

February 3, 2026

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Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.

UPetru wayesekufanekisweni eKhesariya Filipi ngehora lesithathu, esendleleni yakhe eya eKhesariya Maritima nasehoreni lesishiyagalolunye. NgokukaMathewu noMarku, ezinsukwini eziyisithupha kamuva, uPetru, uJakobe noJohane babeseNtabeni Yokuguqulwa Isimo. ULuka uthi izinsuku eziyisishiyagalombili, phakathi kwePhaniyumi neNtaba. Kusukela emasangweni esihogo, eKhesariya Filipi, kuya ekufeni kwesiphambano, kukhona ukuma endleleni eNtabeni Yokuguqulwa Isimo. Izinyathelo ezintathu zisuka ePhaniyumi ziye emthethweni weSonto. IKhesariya ekuqaleni, iNtaba phakathi, neKhesariya ekugcineni. Isihogo ekuqaleni, ukufa ekugcineni, nenkazimulo kaNkulunkulu phakathi. Ukuvukela kwe-alfa okufanekiswa amasango esihogo nokuvukela kwe-omega okufanekiswa ukufa kweNdodana kaNkulunkulu.

Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.

IKhesariya Filipi iyisisekelo, ngoba kwakulapho uKristu abonisa iDwala ayeyokwakha phezu kwalo ibandla laKhe. INtaba yokuGuqulwa isinyathelo sesibili, lapho ithempeli liqedwa khona futhi kubekwa itshe eliyinhloko. Isinyathelo sesithathu sokwahlulela esiphambanweni salandela emva kwalokho.

> And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.

> Wayesethi kubo: Ngiqinisile ngithi kini, bakhona abanye kwabemi lapha abangayikuzwa ukufa, bengakayiboni imibuso kaNkulunkulu iza ngamandla. Kwathi emva kwezinsuku eziyisithupha uJesu wathatha uPetru, noJakobe, noJohane, wabaholela bodwa entabeni ende; waguqulwa isimo phambi kwabo. Izingubo zakhe zacwazimula, zaba mhlophe kakhulu njengeqhwa; ngendlela okungekho mhlanzi emhlabeni engazenza zibe mhlophe kanjalo. Kwase kubonakala kubo u-Eliya enoMose; babekhuluma noJesu.

> And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

> UPetru waphendula wathi kuJesu: Mfundisi, kuhle kithi ukuba lapha; masenze amatabernakele amathathu; elilodwa libe ngelakho, nelilodwa libe ngelikaMose, nelilodwa libe ngelika-Eliya.

> For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.

> Ngokuba wayengazi ukuthi athini; ngokuba babesabe kakhulu. Kwase kuba khona ifu elabasibekela; kwase kuvela izwi liphuma efwini, lithi: Lo uyiNdodana yami ethandekayo; yizweni. Masinyane, sebekhangéle nxazonke, ababange besabona muntu, ngaphandle kukaJesu yedwa enabo. Kwathi sebehla entabeni, wabayala ukuba bangatsheli muntu ngalokho ababekubonile, kuze kube iNdodana yomuntu isivukile kwabafileyo. Baligcina lelo zwi phakathi kwabo, bebuza omunye komunye ukuthi ukuvuka kwabafileyo kungaba kusho ukuthini. Marku 9:1–10.

At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.

Entabeni, uPetru uphakamisa ukwakhela uMose, uKristu no-Eliya idokodo.

> “Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’

> “UMose wadlula ekufeni, kodwa uMikayeli wehlela phansi wamnika ukuphila ngaphambi kokuba umzimba wakhe ubone ukubola. USathane wazama ukuwubamba umzimba, ewufuna njengowakhe; kodwa uMikayeli wamvusa uMose kwabafileyo wamthatha wamyisa ezulwini. USathane waklabalasa ngokubaba emelana noNkulunkulu, emsola ngokungabi nabulungisa ngokuvumela ukuba impango yakhe ithathwe kuye; kodwa uKristu akazange amkhuze isitha saKhe, nakuba kwakungokulingwa kwakhe lapho inceku kaNkulunkulu yayiwile. Ngobumnene wamdlulisela kuYise, ethi, ‘INkosi mayikukhuze.’”

> “Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.

> “UJesu wayetshele abafundi baKhe ukuthi babekhona abanye ababemi kanye naYe ababengeke bazwe ukufa baze babone umbuso kaNkulunkulu uza ngamandla. Ekuguqukeni isimo entabeni lesi sithembiso sagcwaliseka. Ubuso bukaJesu lapho baguqulwa bukhanya njengelanga. Izingubo zaKhe zazimhlophe zicwebezela. UMose wayekhona ukuba amele labo abayovuswa kwabafileyo ekubonakaleni kwesibili kukaJesu. No-Eliya, owathathwa engakabonanga ukufa, wayemele labo abayoguqulwa babe nokungafi ekufikeni kwesibili kukaKristu futhi bayothathwa bayiswe ezulwini bengakabonanga ukufa. Abafundi babona ngokumangala nangokwesaba ubukhosi obuphakeme kakhulu bukaJesu nefu elabafihla, futhi bezwa izwi likaNkulunkulu ngobukhosi obusabekayo, lithi, ‘Lo uyiNdodana yaMi ethandekayo; mlaleleni.’” Early Writings, 164.

The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.

INtaba yoGuquko ibonakalisa amatabernakele amathathu. Itabernakele likaMose ekuqaleni kuka-Israyeli wasendulo, itabernakele likaKristu njengoba limelelwa ukuthatha Kwakhe isimo sobuntu, kanye netabernakele elingaba yizinkulungwane eziyikhulu namashumi amane nane, njengoba limelelwa ngu-Eliya. Lezo zinkulungwane eziyikhulu namashumi amane nane yilabo abangakunambithi ukufa, baze babone ukuBuya Kwesibili kukaKristu. INtaba ikhomba indawo lapho uphawu lugxunyekwa khona phezu kwalezo zinkulungwane eziyikhulu namashumi amane nane.

The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.

Itabernakele labayizinkulungwane eziyikhulu namashumi amane nane liyavuswa emkhosini ongumfuziselo ogcwalisekileyo wamaDlangala. Intaba ikhomba labo abangakuzwa ukufa, futhi ibeka obala ofakazi abathathu bokuthi lapho bebona inkazimulo kaNkulunkulu entabeni, kuba ngumkhosi ongumfuziselo ogcwalisekileyo wamaDlangala.

They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.

Bayavuswa babe yitabernakele lika-Eliya, elaqala ukwakhiwa ngo-2023, lapho bobabili uMose no-Eliya bevuswa. Kuqala kwabekwa isisekelo, okungukuphela kwesisekelo esingabekwa, futhi leso sisekelo nguKristu, itshe legumbi nesisekelo. Bese kubekwa itshe eliyinhloko lokuqedela, elimelela ukubekwa uphawu kwabangukhulu namashumi amane nane eziyinkulungwane, njengoba kwavezwa eNtabeni Yokuguqulwa Isimo. Entabeni uPetru, uJakobe noJohane bamele labo abangakuzwa ngokoqobo ukufa. Kamuva uPetru waloba ukuthi umbuso wabapristi yilabo asebebonile ukuthi iNkosi inhle, futhi ababeyindlu yomoya. Banambitha ukuphila, ngakho-ke abanambithi ukufa.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.

> uma kambe seninambithile ukuthi iNkosi inomusa. Niza kuye, njengetshe eliphilayo, elaliwa ngabantu impela, kodwa elikhethiweyo kuNkulunkulu, neliyigugu; nani futhi, njengamatshe aphilayo, nakhiwa nibe yindlu yomoya, ubupristi obungcwele, ukuze ninikele imihlatshelo yomoya, eyamukelekayo kuNkulunkulu ngoJesu Kristu. Ngakho-ke futhi kuqukethwe embhalweni ukuthi, Bhekani, ngibeka eSiyoni itshe lembombo eliyinhloko, elikhethiweyo, eliyigugu; nalowo okholwa kuye akasoze ajabha. 1 Petru 2:3–6.

The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.

Igama elihunyushwe ngokuthi “ukudideka” lisho “ukuba namahloni.” Insali imelwe nguPetru, futhi injabulo yabo iqhathaniswa nalabo abenqaba umlayezo wemvula yokugcina. Isihluthulelo sabayizinkulungwane eziyikhulu namashumi amane nane, ngokuba uPetru wanikwa “izihluthulelo” zombuso, “yitshe legumbi eliyinhloko” elabekwa eSiyoni. Lelo tshe liyisimangaliso emehlweni abalungileyo, futhi liyitshe lokukhubekisa kwabaphuzile bakwa-Efrayimi.

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.

> Itshe abaakhi abasala sesibe yitshe lenhloko ekhoneni. Lokhu kwenziwe nguJehova; kuyamangalisa emehlweni ethu. AmaHubo 118:22, 23.

Jesus commented on these verses in the conclusion of the parable of the vineyard.

UJesu waphawula ngala mavesi esiphethweni somfanekiso wesivini.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.

> UJesu wathi kubo: Anikaze yini nifunde emiBhalweni ukuthi: Itshe ababeli abalilahla, lona seliphenduke inhloko yegumbi; lokhu kwenziwe yiNkosi, futhi kuyisimangaliso emehlweni ethu? Ngakho-ke ngithi kini: Umbuso kaNkulunkulu uyakususwa kini, unikezwe isizwe esiveza izithelo zawo. Futhi lowo oyakuwa phezu kwaleli tshe uyakwephulwa; kodwa lowo eliyokuwa phezu kwakhe, liyomchoboza abe yimpuphu. Kwathi abapristi abakhulu nabaFarisi sebezwile imifanekiso yakhe, baqonda ukuthi wayekhuluma ngabo. Kodwa kwathi lapho befuna ukumbamba, besaba isixuku, ngoba sasimbheka njengomprofethi. Mathewu 21:42–46.

Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.

Noma ubani owamukela umlayezo oyisisekelo, uyakuchotshozwa, ngoba iDwala linguKristu, futhi umsebenzi wevangeli ngukwehlisa umuntu othulini.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.

> “Kuyini ukulunga ngokukholwa? Kungumsebenzi kaNkulunkulu wokubeka inkazimulo yomuntu othulini, nokwenzela umuntu lokho okungekho emandleni akhe ukuba azenzele khona. Lapho abantu bebona ubuze babo uqobo, balungiselwa ukwembathiswa ukulunga kukaKristu. Lapho beqala ukudumisa nokuphakamisa uNkulunkulu usuku lonke, khona-ke ngokubuka bayaguqulwa babe ngumfanekiso ofanayo. Kuyini ukuzalwa kabusha? Kungukwembulela umuntu lokho okuyimvelo yakhe yangempela, ukuthi kuye uqobo akalusizo lwalutho.” Manuscript Releases, umqulu 20, 117.

Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.

Noma ubani olahla itshe lesisekelo uyabhujiswa, njengoba kwenzeka ku-Israyeli wasendulo ekugcwalisekeni kokusetshenziswa kukaJesu umfanekiso wesivini. AmaJuda amlahla uKristu, aphinde amlahla noMose, ngoba ukube ayekholwe uMose, ayeyakukholwa noKristu. Alahla umthetho kaNkulunkulu, efundisa iziyalo zabantu njengezimfundiso. UKristu, uMose, noMthetho konke kuyizimpawu zezisekelo, futhi uKristu uyena kuphela isisekelo esingabekwa, kodwa uKristu njengesizinda umelelwa ngezimpawu eziningi. UMose noMthetho kokubili kuyimifanekiso yaleli qiniso. UKristu uyena kuphela isisekelo, kodwa lokhu kusho kuphela ukuthi ezinye izisekelo eziseZwini Lakhe lesiprofetho ziyizimpawu nje zesici esithile sobunjalo Bakhe.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Ngokuba akakho umuntu ongabeka esinye isisekelo ngaphandle kwaleso esesibekiwe, esinguJesu Kristu. 1 Korinte 3:11.

Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.

UJesu uyiZwi, futhi ngalokho imithetho engaphakathi eZwini laKhe immele Yena uqobo. Yingakho uDade White ebhala ukuthi iMiyalo eliShumi iyisifaniso esiqondile sesimilo sikaKristu. UngowokuQala nowokuGcina, futhi lapho emelwa ngale ndlela kukhomba ukuthi uKristu ngaso sonke isikhathi uveza ukuphela kwento kanye nesiqalo sento. NjengeZwi, futhi ungu“Qiniso,” futhi iqiniso luyisakhiwo sesiprofetho. UyiNgonyama yesizwe sakwaJuda lapho ebeka uphawu eZwini laKhe nalapho eluvula uphawu. Futhi uyitshe legumbi eliba yitshe eliyinhloko. Itshe legumbi limane nje lingumfanekiso waKhe njengesisekelo, noma uhlamvu lokuqala lwegama lesiHeberu elithi “iqiniso.” Itshe eliyinhloko lingumsebenzi wokuthwesa ethempelini, futhi lapho liqondaniswa nesakhiwo seqiniso, itshe eliyinhloko linamandla aphindwe ngamashumi amabili nambili kunetshe legumbi. Okumangalisayo emehlweni alabo asebezwile ukuthi iNkosi inhle, yindlela izimiso zesakhiwo seqiniso eziqondaniswe ngayo netshe legumbi kanye netshe eliyinhloko zikhomba omunye wokhiye besiprofetho abanikwa uPetru.

The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.

Incwadi yokuqala, u-alfa, iyinye, kodwa incwadi yokugcina, u-omega, ingamashumi amabili nambili. Amagugu kaMiller akhanya njengelanga, kodwa lapho indoda yebhulashi lokungcola ihlanganisa lawo magugu, ayekhanya ngokuphindwe kayishumi. Ukuqaphela ukuthi ukuphela komugqa wesiprofetho kuyafana, kodwa kunamandla amakhulu kunesiqalo semigqa yesiprofetho, “kuyamangalisa.” Kuyingxenye yesimilo sikaKristu; kungenye yezihluthulelo ezanikwa uPetru ukuba abophe abayizinkulungwane eziyikhulu namashumi amane nane.

Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.

“Indlu engokomoya” kaPetru iyibhokisi leli phupho likaWilliam Miller futhi iyona futhi inqolobane kaMalaki yeshumi neminikelo. Lapho amafasitela ezulu evulwa; elinye iqembu likhishelwa ngaphandle ekamelweni, kanti elinye iqembu liphonselwa ngaphakathi ebhokisini futhi linikezwa izingubo ezimhlophe zelineni, okuyiyunifomu yebandla likaNkulunkulu elinqobayo.

> “Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.

> “Ngokuzimisela nangokusesidlangalaleni abantu bakwaJuda babezinikele ekulaleleni umthetho kaNkulunkulu. Kodwa lapho ithonya lika-Ezra noNehemiya lisuswa okwesikhashana, kwaba baningi abamuka eNkosini. UNehemiya wayesebuyele ePheresiya. Ngesikhathi engekho eJerusalema, ububi bangena kancane obabusongela ukuphambukisa isizwe. Abakhonza izithombe abazuzanga nje kuphela indawo yokungena emzini, kodwa bangcolisa nangokuba khona kwabo izigcawu zethempeli uqobo. Ngokuganana nezizwe, kwase kwakhiwe ubungane phakathi kuka-Eliyashibi umpristi omkhulu noThobiya umAmoni, isitha esibuhlungu sakwa-Israyeli. Ngenxa yalobu budlelwane obungcwele obungcolile, u-Eliyashibi wayevumele uThobiya ukuba ahlale egunjini elalihambisana nethempeli, okwase kuze kube yileso sikhathi lalisetshenziswa njengendawo yokugcina okweshumi neminikelo yabantu.”

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “Ngenxa yonya nonkohliso lwama-Amoni namaMowabi ku-Israyeli, uNkulunkulu wayememezele ngoMose ukuthi kufanele bakhishwe unomphela ebandleni labantu baKhe. Bheka uDuteronomi 23:3–6. Ngokweyisa leli zwi, umpristi omkhulu wayekhiphe iminikelo eyayigcinwe ekamelweni lendlu kaNkulunkulu, ukuze enzele lo mmeli wesizwe esasinqatshelwe indawo. Ukuwedelela uNkulunkulu okukhulu kunakho konke kwakungeke kuboniswe ngaphandle kokwenzela lo sitha sikaNkulunkulu neqiniso laKhe umusa onjalo.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> “Ekubuyeni kwakhe evela ePheresiya, uNehemiya wezwa ngalokhu kungcoliswa okunesibindi, wayesethatha masinyane izinyathelo zokuxosha lo ongenile. ‘Ngadabuka kakhulu,’ esho yena; ‘ngakho ngalahla yonke impahla yasendlini kaThobiya ngaphandle egumbini. Ngase ngiyala, base behlanza amagumbi; ngase ngibuyisela khona futhi izitsha zendlu kaNkulunkulu, kanye nomnikelo wokudla nempepho.’”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.

> “Akusikho nje kuphela ukuthi ithempeli lalingcolisiwe, kodwa neminikelo yayisetshenziswe ngokungafanele. Lokhu kwakuholele ekudikibaliseni ukuphana kwabantu. Base belahlekelwe yintshiseko nokuvutha komoya, futhi babengasazimisele ukukhokha okweshumi kwabo. Izinqolobane zendlu yeNkosi zazingenelisekile kahle; abaningi kubahlabeleli nabanye ababebekwe enkonzweni yethempeli, bengatholi ukwesekwa okwanele, base bewushiyile umsebenzi kaNkulunkulu beyosebenza kwezinye izindawo.”

> “Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.

> “UNehemiya waqala ukusebenza ukuze alungise lezi zihluku. Waqoqa ndawonye labo ababeshiye inkonzo yendlu yeNkosi, ‘wabamisa ezindaweni zabo.’ Lokhu kwagqugquzela abantu ngokwethemba, futhi bonke abakwaJuda baletha ‘okweshumi kokusanhlamvu, newayini elisha, namafutha.’ Amadoda ‘ayebalwe njengathembekile’ enziwa ‘abagcini bezinqolobane phezu kwezinqolobane,’ ‘nomsebenzi wawo kwakuwukwabela abafowabo.’” Prophets and Kings, 669, 670.

When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.

Lapho uNehemiya “exosha uThobiya,” wayefanekisela ngaphambili uKristu exosha abashintshi bemali kuleyo tempeli efanayo. Kwakungesiyo nje ithempeli kuphela, kodwa kwakuyilo kanye igumbi elisethempelini lapho kwakugcinwa khona okweshumi. Lapho u-Eliyakimi waseFiladelfiya ethatha indawo kaShebina waseLawodikeya, uShebina wayengumgcini wezimali owaphonswa ensimini ekude.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.

> Isho kanje iNkosi uJehova Sebawoti: Hamba, uye kulo msizi wezimali, kuShebina, ophethe indlu, uthi: Unani lapha? Futhi unobani lapha, ukuba uzigubhele ithuna lapha, njengogubha ithuna lakhe phezulu, nozimbela indawo yokuhlala edwaleni? Bheka, uJehova uyakukhipha impela ngokuthunjwa okunamandla, futhi uyakukusibekela impela. Uyakukuphenduphendula impela, akujikijele njengobhola ezweni elibanzi; lapho uyakufela khona, nalapho izinqola zenkazimulo yakho ziyakuba yihlazo lendlu yenkosi yakho. Futhi ngiyakuxosha esikhundleni sakho, akuwise esigabeni sakho.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

> Kuyakuthi ngalolo suku, ngiyakubiza inceku yami u-Eliyakimi indodana kaHilikiya; ngimgqokise ngengubo yakho, ngimqinise ngebhande lakho, ngibeke umbuso wakho esandleni sakhe; yena abe nguyise kwabakhileyo eJerusalema, nakuyo indlu kaJuda. Isihluthulelo sendlu kaDavide ngiyakusibeka ehlombe lakhe; avule, kungabikho ovalayo; avale, kungabikho ovulayo.

> And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.

> Ngiyombethela njengensimbi endaweni eqinileyo; abe yisihlalo sobukhosi esikhazimulayo sendlu kayise. Futhi bayakulengisa kuye lonke udumo lwendlu kayise, inzalo namahlumela ayo, zonke izitsha ezincane, kusukela ezitsheni zezinkomishi kuze kube yizo zonke izitsha zezimbiza. Ngalolo suku, usho uJehova Sebawoti, leyonsimbi ebibethelwe endaweni eqinileyo iyakusukwa, igawulwe, iwe; nomthwalo obuphezu kwayo unqunywe, ngokuba uJehova ukukhulumile. U-Isaya 22:15–22.

In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.

Ngosuku uShebina, iLawodikeya eyisiwula, exoshwa, u-Eliyakimi unikezwa umbuso webandla elinqobayo. Lapho uKristu ehlanza ithempeli labayizinkulungwane eziyikhulu namashumi amane nane, elisusa emfucumfucwini ebimboze amagugu ayigugu, uveza ukuthi wayeyokwemboza labo abamelwe nguShebina. Ngaphambi kokuba amafasitela ezulu avulwe, amagugu ayembozwe yimfucumfucu, futhi lapho imfucumfucu isixoshiwe, leyo mfucumfucu ibe isimbozwa ngamahloni. Iphupho likaWilliam Miller liveza ukubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane.

The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.

Ibhokisi, liyisigcinamagugu sikaMalaki, indlu kaPetru yomoya, kanye netabernakele lika-Eliya uPetru ayefisa ukulakha. Umuntu onebhulashi lothuli ufanekisa ukubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane lapho Ephonsa amagugu ebhokisini. UMalaki uveza isivivinyo esiqinisekisa ukuthi abantu bakaNkulunkulu babuye ngempela Kuye.

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Khona-ke abamesabayo uJehova bakhulumana kaningi omunye nomunye; uJehova walalela, wakuzwa, kwabhalwa incwadi yesikhumbuzo phambi kwakhe ngenxa yalabo abamesabayo uJehova nabacabangayo ngegama lakhe. Bayakuba ngabami, usho uJehova Sebawoti, ngalolo suku lapho ngenza amagugu ami; ngiyakubayekela, njengalokhu umuntu emyekela indodana yakhe eyikhonzayo. Khona niyakubuya, nihlukanise phakathi kolungileyo nomubi, phakathi komkhonzayo uNkulunkulu nongamkhonziyo. Malaki 3:16–18.

Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.

Ukubuya kuyigama eliyisihluthulelo kulesi siqephu, ngokuba uNkulunkulu ubiza abantu baKhe ukuba babuyele kuYe, kodwa futhi uphonsa inselelo kulabo bantu ukuba baMvivinye, ngokubuyisa okweshumi neminikelo, futhi kukhona nesikhathi lapho abalungileyo “bebuyela,” futhi ngokwenza kanjalo, “bayohlukanisa” phakathi kwabahlakaniphileyo neziwula. Labo abamesabayo uJehova, nabacabanga ngegama laKhe, yibona abazokuba yisibonakaliso sabayikhulu namashumi amane nane ezinkulungwane.

The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.

Ukwesaba uJehova kuyisivivinyo sokuqala; ngakho-ke lapho ivesi leshumi nesithupha lithi, “khona-ke” labo ababesaba uJehova, likhomba emuva endabeni yesiprofetho.

> Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.

> Amazwi enu abe lukhuni kimi, usho uJehova. Nokho nithi, Sikhulume ngani kakhulu ngokumelana nawe na? Nithe, Kuyize ukukhonza uNkulunkulu; futhi kuyinzuzo bani ukuthi sigcinile umyalo wakhe, nokuthi sihambe ngokudabuka phambi kukaJehova wamabandla na? Futhi manje sithi abaziqhayisayo babusisiwe; yebo, abasebenza ububi bayaphakanyiswa; yebo, labo abalinga uNkulunkulu bayakhululwa nokukhululwa. Malaki 3:13–15.

Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.

UMalaki uthi, “manje sibiza abazidlayo ngokuthi babusisiwe.” Izidakwa zakwa-Efrayimi zibizwa ngokuthi “umqhele wokuzigqaja,” futhi ziyajabula lapho zicabanga ukuthi uMose no-Eliya, laba baprofethi ababili ababebahlupha, babefile. Zajabula kakhulu, zaze zathumelelana izipho.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

> Izidumbu zabo ziyakulele emgwaqweni wedolobha elikhulu, elibizwa ngokomoya ngokuthi iSodoma neGibhithe, lapho neNkosi yethu yabethelwa khona. Futhi abantu, nezizwe, nezilimi, nezinhlanga bayakuzibona izidumbu zabo izinsuku ezintathu nengxenye, bangavumi ukuba izidumbu zabo zibekwe emathuneni. Futhi abakhileyo emhlabeni bayakujabula ngazo, bathokoze, bathumelelane izipho; ngokuba laba baprofethi ababili babahlupha abakhileyo emhlabeni. IsAmbulo 11:8–10.

The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.

Abazidlayo bayajabula kusukela ngoJulayi 18, 2020 kuqhubeke kuze kube ngu-2023. NgoJulayi 18, 2020 umlayezo wawuthi “qinile” ngokumelene ne- “Nkosi.” NgoJulayi 18, 2020 asizange siqaphele ukuthi sakhuluma kabi kangakanani ngokumelene noNkulunkulu neZwi laKhe. Sidumele sangena esikhathini sokulinda, njengoba simelwe isililo esithi, “Kuyize ukukhonza uNkulunkulu; futhi kusiza ngani ukuthi sigcine umyalo wakhe, nokuthi sihambe ngokulila phambi kweNkosi yamabandla na?” Lokhu kuhambisana nesililo sikaJeremiya, lapho echaza ukudumala kokuqala.

> 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 wabaklolodayo, angathokozanga; ngahlala ngedwa ngenxa yesandla sakho, ngokuba ungigcwalisile ngentukuthelo. Kungani ubuhlungu bami buhlala njalo, nesilonda sami singelapheki, esenqaba ukuphola na? Uyoba kimi ngokuphelele njengomkhohlisi, nanjengamanzi aphelayo na? Jeremiya 15:17, 18.

Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:

Amazwi ethu ayenesibindi esiqinile kuleso siprofetho sangoJulayi 18, 2020, futhi ngaleso sikhathi sasingakazi ukuthi sase sivukele kabi kangakanani. Ekudumazekeni isikhathi sokulibala sase siqalile, kuyilapho elinye iqembu lalikhala kanti elinye iqembu lalijabula. Kulo mongo uMalaki uthi:

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

> Khona-ke labo abamesaba uJehova bakhuluma kaningi omunye nomunye; uJehova walalela, wezwa, kwase kubhalwa phambi kwakhe incwadi yesikhumbuzo ngenxa yalabo abamesaba uJehova nabacabanga ngegama lakhe. Bayakuba ngabami, usho uJehova Sebawoti, ngalolo suku lapho ngibutha khona amagugu ami; ngiyobahawukela, njengokuba umuntu ehawukela indodana yakhe emkhonzayo.

> Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Khona niyakubuya, nahlukanise phakathi kolungileyo nokubi, phakathi kwalowo okhonza uNkulunkulu nalowo ongamkhonziyo. Malaki 3:16–18.

In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.

Ngo-2024, kwafika uvivinyo oluyisisekelo olufanekiselwa njengokwesaba uJehova. Kulelo vivinyo kwabonakaliswa izigaba ezimbili, futhi iqembu elakha lezo zigaba ezimbili lalivame ukukhuluma lodwa emihlanganweni ye-Zoom ejwayelekile, kuzo zonke izinsuku ezintathu nengxenye. INkosi yalalela izingxoxo zabo. Isigaba esasimesaba uJehova sacabanga ngegama laKhe; uPalmoni, iNgonyama yesizwe sakwaJuda, u-Alfa no-Omega, iQiniso, iZwi, uLimi Olumangalisayo, itshe legumbi netshe eliyinhloko, iWundlu, uMpristi Omkhulu waseZulwini, iThempeli, iDwala. Labo abangena kuleyo ncwadi bayakuba ngamatshe ayigugu phezu komqhele omele ibhanela lombuso wenkazimulo. Lapho Ehlanganisa lawo matshe ayigugu, bayabuya-ke, bahlukanise phakathi kolungileyo nomubi. Lapho Ewaphonsa lawo matshe ayigugu ebhokisini, kulapho-ke kubonakala ukuthi ngubani oyisiwula nokuthi ngubani ohlakaniphileyo.

Malachi records:

UMalaki uyaloba:

> Return unto me, and I will return unto you,

> Buyelani kimi, nami ngizobuyela kini,

> But ye said, Wherein shall we return?

> Kepha nina nathi, Singabuyela ngakuphi na?

> 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; ningivivinye manje ngalokho, usho uJehova Sebawoti, ukuthi angiyikunivulela yini amafasitela ezulu, nginithululele isibusiso, kuze kungabe kusaba khona indawo eyanele yokusamukela.

The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.

Indlu yokulondoloza iyibhokisi, kanti okweshumi yizintombi ezihlakaniphileyo. Indlu yokulondoloza iyiLizwi likaNkulunkulu elibekwe esakhiweni esisha seqiniso. Amagugu aphonswa kuleyo bhokisi ayamaqiniso ahlobene nomlayezo Wokukhala Kaphakathi Kwamabili. Okweshumi kwakugcinwa egumbini elithile ethempelini, njengoba kukhonjisiwe ekuhlanzweni kukaNehemiya. Ibhokisi nendlu yokulondoloza, noma indlu kaPetru yokomoya, kumelela ithempeli likaNkulunkulu, kanti amagugu amele amathempeli angabantu ahlanganiswe noBunkulunkulu endaweni eyimfihlo yoPhezukonke. Izithunywa ezingabantu azinakuhlukaniswa nomlayezo wobuNkulunkulu. Amagugu ayizithunywa zikaNkulunkulu kokubili, futhi futhi ayiwona umyalezo eziwumemezelayo. Ukuphefumulelwa kuvame ukuveza umyalezo nesithunywa kuhlanganisiwe.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “UNkulunkulu ubize ibandla laKhe kuleli langa, njengoba wabiza u-Israyeli wasendulo, ukuba lime njengokukhanya emhlabeni. Ngommese omkhulu onamandla weqiniso, imiyalezo yengelosi yokuqala, eyesibili, neyesithathu, ubahlukanisile namabandla nasezweni ukuze ababuyisele ekusondeleni okungcwele kuYe. Ubenze abagcini bomthetho waKhe futhi ubanikele amaqiniso amakhulu esiprofetho alesi sikhathi. Njengamazwi angcwele aphathiswa u-Israyeli wasendulo, lawa ayisibopho esingcwele okufanele sidluliselwe emhlabeni. Izingelosi ezintathu zesAmbulo 14 zimelela abantu abamukela ukukhanya kwemiyalezo kaNkulunkulu baphume njengamanxusa aKhe ukuze bamemezele isixwayiso kubo bonke ubude nobubanzi bomhlaba. UKristu umemezela kubalandeli baKhe: ‘Ningukukhanya kwezwe.’ Kuwo wonke umphefumulo owamukela uJesu isiphambano saseKalvari siyakhuluma sithi: ‘Bhekani inani lomphefumulo: “Hambani niye emhlabeni wonke, nishumayele ivangeli kukho konke okudaliweyo.’” Akukho okufanele kuvunyelwe ukuvimba lo msebenzi. Ungumsebenzi obaluleke ngaphezu kwakho konke walesi sikhathi; kufanele ufike kude njengaphakade. Uthando uJesu alubonakalisa emiphefumulweni yabantu emhlatshelweni awenza ukuze ahlengwe, luyakushukumisa bonke abalandeli baKhe.” Testimonies, volume 5, 455.

We will begin to draw together these concepts in the next article.

Sizoqala ukuhlanganisa le miqondo esihlokweni esilandelayo.

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

> “Phakathi kweminyaka engamashumi amahlanu yokugcina yokuphila kwami, ngibe namathuba ayigugu okuzuza amava. Ngibe namava emilayezweni yengilosi yokuqala, eyesibili, neyesithathu. Izingelosi zimelwe njengezindiza phakathi nezulu, zimemezela ezweni umlayezo wesixwayiso, futhi zinobudlelwane obuqondile nabantu abaphila ezinsukwini zokugcina zomlando walomhlaba. Akekho ozwa izwi lalezi zingelosi, ngokuba ziyisibonakaliso esimela abantu bakaNkulunkulu abasebenza ngokuvumelana nezulu lonke. Amadoda nabesifazane, abakhanyiselwe nguMoya kaNkulunkulu futhi abangcwelisiwe ngeqiniso, bamemezela le miyalezo emithathu ngokulandelana kwayo.”

> “I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.

> “Ngibe nengxenye ekwenzeni lo msebenzi onzima nongcwele. Cishe lonke ulwazi lwami lobuKristu lwelukene nawo. Kukhona labo abasaphila manje abanokuhlangenwe nakho okufana nokwami. Bayibonile iqiniso elivuleka ngenxa yalesi sikhathi; baye bahamba bevumelana noMholi omkhulu, uMkhuzi webutho leNkosi.

> “In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:

> “Ekumenyezelweni kwale miyalezo, yonke imininingwane yesiprofetho isifezekile. Labo ababenelungelo lokuba nesabelo ekumemezeleni le miyalezo bazuze ulwazi lwesipiliyoni olunenani eliphakeme kakhulu kubo; futhi manje, lapho siphakathi kwezingozi zalezi zinsuku zokugcina, lapho amazwi ezwakala nhlangothi zonke ethi, ‘Nangu uKristu,’ ‘Nali iqiniso’; kuyilapho umthwalo wabaningi uwukudida isisekelo sokukholwa kwethu esasisiholela siphume emabandleni nasezweni ukuze sime njengabantu abayisizwe esikhethekile emhlabeni, njengoJohane ubufakazi bethu buyakuthwalwa:”

> “‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’

> “‘Lokho okwakukhona kwasekuqaleni, esikuzwile, esikubonile ngamehlo ethu, esakubuka, nezandla zethu zakuthinta, maqondana neLizwi lokuphila; … lokho esikubonile nesikuzwile siyakumemezela kini, ukuze nani nibe nenhlanganyelo nathi.’”

> “I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.

> “Ngiyafakaza ngezinto engizibonileyo, izinto engizizwile, izinto izandla zami eziziphathe ngoLizwi lokuphila. Futhi lobo bufakazi ngiyazi ukuthi buvela kuYise nakuNdodana. Sibonile futhi siyafakaza ukuthi amandla kaMoya oNgcwele ahambisane nokwethulwa kweqiniso, exwayisa ngosiba nangezwi, enikeza imiyalezo ngokulandelana kwayo. Ukuphika lo msebenzi kungaba ukuphika uMoya oNgcwele, futhi kungasibeka kulabo abasukile ekukholweni, belalela imimoya edukisayo.”

> “The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.

> “Isitha siyosebenzisa konke ukuze sisiphule ngokuphelele isibindi sabakholwayo ezinsikeni zokukholwa kwethu ezisemilayezweni yesikhathi esedlule, leyo esisibeke phezu kwesiteji esiphakeme seqiniso laphakade, futhi eyamise umsebenzi yanika wona isimilo sawo. INkosi uNkulunkulu ka-Israyeli ihole abantu bayo, ibembulela iqiniso elivela ezulwini. Izwi layo lizwakele, futhi lisazwakala, lithi, Qhubekani nisuka emandleni niye emandleni, emseni niye emseni, enkazimulweni niye enkazimulweni. Umsebenzi uya uqina futhi uya usabalala, ngokuba iNkosi uNkulunkulu ka-Israyeli iyisivikelo sabantu bayo.”

> “Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.

> “Labo ababambe iqiniso ngokwethiyori nje, njengokungathi balibambe ngezihloko zeminwe, abangazange balethe izimiso zalo endaweni engcwele yangaphakathi yomphefumulo, kodwa bagcina iqiniso eliphilayo egcekeni elingaphandle, ngeke babone lutho olungcwele emlandweni wakudala walaba bantu, oye wabenza baba yilokho abayikho, nowabamisa njengabasebenzi bezithunywa zevangeli emhlabeni, abaqotho, abazimisela ngokuqinile.”

> “The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.

> “Iqiniso yalesi sikhathi iyigugu, kodwa labo izinhliziyo zabo ezingakaphulwanga ngokuwela phezu kweDwala, uKristu Jesu, abayikubona noma bakuqonde ukuthi liyini iqiniso. Bayokwamukela lokho okujabulisa imibono yabo, bese beqala ukwakha esinye isisekelo ngaphandle kwaleso esabekwa. Bayozithopha ngokwabo ngobuze babo nangokuzazisa kwabo, becabanga ukuthi bayakwazi ukususa izinsika zokholo lwethu, bazifakele esikhundleni sazo izinsika abazisungulile.”

> “This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.

> “Lokhu kuzoqhubeka isikhathi sonke esisekhona. Noma ubani obe ngumfundi oseduze weBhayibheli uyobona aqonde isikhundla esinzima nesesabekayo salabo abaphila ezigcawini zokugcina zomlando waleli zwe. Bayozwa ukungakwazi kwabo kanye nobuthakathaka babo, futhi bayokwenza kube ngumsebenzi wabo wokuqala ukuba bangabi nje nokubonakala kokumesaba uNkulunkulu kuphela, kodwa babe nokuxhumana okuphilayo noNkulunkulu. Ngeke balokothe baphumule kuze kube uKristu esebunjiwe ngaphakathi kubo, ithemba lenkazimulo. Ubuwena buyokufa; ukuzidla kuyoxoshwa emphefumulweni, futhi bayoba nobumnene nokuthobeka kukaKristu.” Notebook Leaflets, 60, 61.

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