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

Incwadi kaJoweli neBandla lamaSeventh-day Adventist laseLawodikea — Inombolo Yamashumi Amabili

Number Twenty

Inombolo Yamashumi Amabili

Author

Jeff Pippenger

Published

December 26, 2025

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The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.

Incwadi kaJoweli iveza ukuthi ukubhujiswa kwesivini sikaNkulunkulu kwenzeka esizukulwaneni sesine.

> The word of the Lord that came to Joel the son of Pethuel.

> Izwi likaJehova elafika kuJoweli indodana kaPethuweli.

> Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

> Yizwani lokhu, nina madoda amadala, nibeke indlebe, nonke nina enihlala ezweni. Lokhu kwake kwaba khona yini ezinsukwini zenu, noma ezinsukwini zawoyihlo na? Katshelani abantwana benu ngakho, nabantwana benu bakutshele abantwana babo, nabantwana babo bakutshele esinye isizukulwane.

> That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

> Lokho okushiywe yinkumbi kudliwe yisikhonyane; nalokho okushiywe yisikhonyane kudliwe yisibungu; nalokho okushiywe yisibungu kudliwe yisibungu esidla amaqabunga.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.

> Vukani, nina zidakwane, nikhale; nibhonge, nonke nina baphuzi bewayini, ngenxa yewayini entsha; ngoba inqunyiwe emilonyeni yenu. Joweli 1:1–5.

The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.

Umfanekiso wezintombi eziyishumi ungumfanekiso we-Adventism, futhi ukuvuka okukulo mfanekiso kwenzeka lapho ukolweni namakhula kwehlukaniswa; ngaleso sikhathi amakhula avuselwa ekuqapheliseni ukuthi “anqunyiwe” ewayinini “elisha.” Igama elithi “anqunyiwe” limelela isinyathelo sokuqala sesivumelwano sika-Abrama, lapho ithokazi lensikazi, imbuzi yensikazi, nenqama kwanqunywa kwaba yizicucu ezimbili emkhosini wokuqinisa isivumelwano ngegazi. Kuleso siqephu sesivumelwano sona leso, uNkulunkulu uveza ukuthi uyakubahambela abantu baKhe ekwahluleleni esizukulwaneni sesine.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Wasesethi ku-Abrama: Yazi ngokuqinisekileyo ukuthi inzalo yakho iyokuba yisihambi ezweni elingesilo elayo, ibe iyakubakhonza; nabo bayakuyihlupha iminyaka engamakhulu amane; futhi leso sizwe abayakusikhonza ngiyakusahlulela nami; emva kwalokho bayakuphuma benempahla eningi. Kepha wena uyakuya koyihlo ngokuthula; uyakungcwatshwa usumdala kakhulu. Kodwa esizukulwaneni sesine bayakubuyela lapha futhi, ngokuba ububi bama-Amori abusakagcwali. UGenesise 15:13–16.

When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.

Lapho isiprofetho sigcwaliseka esizukulwaneni sesine, esizukulwaneni sikaMose, iNkosi yamisa iMiyalo eliShumi njengophawu lwesivumelwano noNkulunkulu nabantu baKhe abakhethiweyo. Kowesibili kuleyo mithetho eyishumi ukukhanya kwezizukulwane ezine zika-Abrama kwakhuliswa.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Ungazenzeli isithombe esibaziweyo, noma umfanekiso wanoma yini esezulwini phezulu, noma esemhlabeni phansi, noma esemanzini ngaphansi komhlaba; ungakhothami kukho, ungakukhonzi; ngokuba mina Jehova uNkulunkulu wakho nginguNkulunkulu onomhawu, ngijezisa ububi bawoyise phezu kwabantwana kuze kube sesizukulwaneni sesithathu nesesine sabangizondayo; ngenzele izinkulungwane umusa kwabangithandayo nabagcina imiyalo yami. Eksodusi 20:4–6.

The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”

Izizukulwane ezine zesivumelwano sika-Abrama zahlanganiswa ekwandisweni kwesimo sikaNkulunkulu njengoNkulunkulu onomhawu. Umhawu waKhe uqhathaniswa nezithombe ezibaziweyo. Esizukulwaneni sesine sika-Abrama siphinde sithole ukwahlulela okuqhubekela phambili. Ukwahlulela kwakusehlelweni phezu kwesizwe lapho abantu bakaNkulunkulu babeyizigqila khona, kanye naphezu kwabantu bakaNkulunkulu, bese kuthi emva kwalokho ama-Amori ahlulelwe. U-Abrama uveza inqubo yokwahlulela eqhubekela phambili eqala endlini kaNkulunkulu bese idlulela emhlabeni ngokulandelana, kanti umthetho wesibili uveza ukuthi inqubo yokwahlulela yehlukanisa isintu sibe isigaba salabo abazonda uNkulunkulu, nesigaba salabo abathanda uNkulunkulu, ngaleyo ndlela ifanekisela umthetho weSonto owamemeza wathi, “Uma ningithanda, gcina imiyalo yami.”

In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.

Ngesikhathi esifanayo lapho uMthetho unikezwa eSinayi, uMose uboniswa isimilo sikaNkulunkulu.

> And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

> INkosi yase ithi kuMose: Zibazele izibhebhe ezimbili zamatshe ezinjengezokuqala; mina ngizoloba phezu kwalezi zibhebhe amazwi ayekulezo zibhebhe zokuqala, owaziphula. Ube usulungile ekuseni, ukhuphuke ekuseni uye eNtabeni iSinayi, uziveze khona kimi esiqongweni sentaba. Akungabikho muntu okhuphuka kanye nawe, futhi kungabonakali muntu kuyo yonke intaba; nezimvu nezinkomo mazingadli phambi kwaleyo ntaba.

> And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

> Wase ebaza izibhebhe ezimbili zamatshe ezifana nezokuqala; uMose wavuka ekuseni kakhulu, wenyukela entabeni iSinayi, njengoba uJehova emyalile, ephethe esandleni sakhe lezo zibhebhe ezimbili zamatshe. UJehova wehlela efini, wema naye khona lapho, wamemezela igama likaJehova. UJehova wadlula phambi kwakhe, wamemezela,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

> INkosi, uJehova uNkulunkulu, onesihe nomusa, ophuza ukuthukuthela, nocebileyo ngobuhle nangeqiniso, ogcinela izinkulungwane umusa, othethelela ububi nesiphambeko nesono; kepha ongeze neze amkhulule onecala; ezehlisela abantwana ububi bawoyise, naphezu kwabantwana babantwana, kuze kube sesizukulwaneni sesithathu nasesesine.

> And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.

> UMose washesha, wakhothamisa ikhanda lakhe phansi emhlabathini, wakhuleka. Wathi, “Uma manje ngithole umusa emehlweni akho, Nkosi, ake iNkosi yami ihambe phakathi kwethu, ngiyakuncenga; ngokuba singabantu abantamo lukhuni; usithethelele ububi bethu nesono sethu, usithathe sibe yifa lakho.” Eksodusi 34:1–9.

The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.

Ukunikezwa kwesibili komthetho kuhambisana neshadi lamaphayona lika-1850. Amathebula okuqala aphulwa, futhi ithebula lokuqala lalinephutha ezibalweni. U-Israyeli wasendulo wase enziwa abagcini bomthetho, futhi u-Israyeli wanamuhla wase enziwa abagcini bomthetho kaNkulunkulu kanye nemithetho yeZwi likaNkulunkulu lesiprofetho. Ngesikhathi amathebula amabili ethulwa okokuqala, kwakukhona ukuhlubuka okungokoqobo ekamu, futhi ngesikhathi kwethulwa ishadi lika-1850, kwakukhona ukuhlubuka kokomoya okwase kubila ekamu. Isiprofetho sika-Abrama sesizukulwane sesine sagcwaliseka ngoMose esizukulwaneni sesine, lapho uNkulunkulu andisa khona isambulo sokwahlulela esizukulwaneni sesine emyalweni wesibili. Izithombe ezibaziweyo zaba yinto yomgunyathi emele ukukhonza kweqiniso kukaNkulunkulu, futhi umhawu wesimilo sikaNkulunkulu wanamathiselwa ekwahluleleni. Khona-ke uMose wabona inkazimulo kaNkulunkulu. Wabona umhawu kaNkulunkulu njengengxenye yesimilo sikaNkulunkulu, njengoba umelwe “ngegama” laKhe, futhi ubudlelwane phakathi komkhonzi nezono zawoyise babo bavezwa ngokusobala.

When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.

Ngesikhathi uKristu ehlanza ithempeli okokuqala, abafundi base bekhumbula ukuthi ukushisekela indlu yaKhe kwaba kuMdla. “Ukushisekela” yilona gama elithi “umhawu.” Isimo sikaNkulunkulu esiveza umhawu waKhe siyisizathu esashukumisela uKristu ukuba ahlanze ithempeli laKhe, futhi isici esingokwesiprofetho sesidingo sokuvuma lezo zono zawoyihlo sasisazokuba yisigaba esibalulekile sokubizelwa ekuphendukeni ekwahlulelweni “kwezikhathi eziyisikhombisa” sikaLevitikusi amashumi amabili nesithupha. “Isizukulwane sesine” sika-Abrama siba nesisindo esikhulu ngokwengeziwe njengoba siqhubeka kuwo wonke umlando wesivumelwano. Incwadi kaJoweli imelela isikhathi semvula yangemuva, eyenzeka ezinsukwini zokugcina. Incwadi kaJoweli yethula umyalezo wayo phezu kokwethulwa komyalezo wezizukulwane ezine, njengendikimba eyabhalwa esinyathelweni sokuqala impela sesivumelwano sika-Abrama esiphindwe kathathu noNkulunkulu. Leyo ndikimba ifinyelela esiphethweni sayo encwadini kaJoweli.

Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.

Kwathi lapho sebefikile eZweni Lesithembiso, uMphongolo wesivumelwano wabekwa eShilo, lapho u-Eli umpristi omkhulu omubi noyisiwula, kanye namadodana akhe amabili abonakele, beqhathaniswa nokubizwa kukaSamuweli. IShilo yayizoba yisinyathelo ohambweni loMphongolo, owawuwuphawu lwesivumelwano. Emva kokuba uMphongolo usetshenzisiwe njengophawu lokudiliza izindonga zaseJeriko, wabekwa eShilo cishe iminyaka engamakhulu amane, kwaze kwaba sekufeni kuka-Eli namadodana akhe amabi. Wase uthunjwa amaFilisti, futhi kamuva, lapho uDavide esusa uMphongolo ewuyisa eJerusalema, umfanekiso wokuqala wokungena kokunqoba eJerusalema wagcwaliseka. Injongo eshiwo yokuyisa uphawu lwesivumelwano eJerusalema kwakungukuthi uNkulunkulu wakhetha ukubeka igama laKhe eJerusalema, futhi igama laKhe lihlotshaniswa nomhawu waKhe, ohlotshaniswa nokwahlulela kwaKhe okunomhawu esizukulwaneni sesine.

At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”

Ngomthetho weSonto iNkosi iyakuphakamisa ibandla elinqobayo ngaphezu kwawo wonke amagquma nezintaba, futhi abeZizwe bayakuthi: “Wozani, sikhuphukele endlini kaNkulunkulu.”

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Kuyakuthi ngezinsuku zokugcina intaba yendlu kaJehova iyakumiswa esiqongweni sezintaba, futhi iyakuphakanyiswa ngaphezu kwamagquma; zonke izizwe ziyakugobhozela kuyo. Abantu abaningi bayakuya bathi, Wozani, sikhuphukele entabeni kaJehova, endlini kaNkulunkulu kaJakobe; uyakusifundisa izindlela zakhe, sihambe emikhondweni yakhe; ngokuba eSiyoni kuyakuphuma umthetho, nezwi likaJehova eJerusalema. Isaya 2:2, 3.

The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

Izwi leNkosi liphuma eJerusalema, ngokuba yilapho Yakhetha khona ukubeka “igama” Layo. KuMose, “iNkosi yehla ngefu, yema naye khona lapho, yamemezela igama leNkosi. INkosi yadlula phambi kwakhe, yamemezela,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.

> INkosi, iNkosi uNkulunkulu, onomusa nesihawu, ophuza ukuthukuthela, ogcwele umusa neqiniso, ogcinela izinkulungwane umusa, ethethelela ububi nokweqa nomono, kepha engenakuyekela onecala angajeziswa; ehambisela abantwana nobubi bawoyise, naphezu kwabazukulu naphezu kwabazukulu babazukulu, kuze kufike esizukulwaneni sesithathu nesesine. Eksodusi 34:6, 7.

His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.

“Igama” lakhe liyisimilo saKhe, futhi isimilo sikaNkulunkulu siyinkimbinkimbi kakhulu futhi silula kakhulu. UNkulunkulu uluthando, okuyindlela isimilo saKhe esivezwe ngayo ngokuphelele, kodwa kalula. Iqiniso lesivumelwano sika-Abrama elithi “isizukulwane sesine sokwahlulela” lanwetshwa “umugqa phezu komugqa” ngokukhanya okwengeziwe komyalo wesibili maqondana nesizukulwane sesine. Khona-ke ulwazi lukaMose lwanweba ukukhanya kokuxhumana kwesizukulwane sesine nesimilo sikaNkulunkulu, ngokwengeza ukukhanya komona waKhe. Ugqozi luchaze isimilo ngokuthi “imicabango nemizwa kuhlangene,” kodwa ugqozi luphinde lwasazisa ukuthi imicabango yethu ayinjengemicabango kaNkulunkulu. Isimilo saKhe siyimicabango nemizwa yaKhe kuhlangene, futhi isimilo saKhe sinezinhlangothi eziningi kakhulu ezedlula imicabango nemizwa yethu elula yobuntu, kangangokuthi umehluko uwukuthi imicabango yaKhe iphakeme kunezulu maqondana nomhlaba.

> For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.

> Ngokuba imicabango yami ingeyona imicabango yenu, nezindlela zenu aziyona izindlela zami, usho uJehova. Ngokuba njengalokhu amazulu ephakeme kunomhlaba, kanjalo izindlela zami ziphakeme kunezindlela zenu, nemicabango yami kunemicabango yenu. Isaya 55:8, 9.

So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?

Ngakho-ke, nanka umcabango womuntu wokuzindla ngawo; uma isimilo sikaNkulunkulu simelwe yigama laKhe, khona-ke konke ukubonakaliswa kwegama laKhe kungukubonakaliswa kwesimilo saKhe. IBhubesi lesizwe sakwaJuda liyawufaka uphawu futhi liwususe uphawu eZwini laKhe lesiprofetho, uPalmoni unguMbali Omangalisayo Wezimfihlakalo, futhi futhi unguMsuka ophuma emhlabathini owomile, futhi futhi uyisihlahla esivuthayo, insika yomlilo, ingelosi enkulu uMikayeli, nokunye, nokunye. Izimfanelo zesimilo sikaNkulunkulu njengoba zimelwe ngamagama aKhe ahlukahlukene azinakuphela. “Umcabango womuntu wokuzindla ngawo” yilona lona. Kuzo zonke izinhlobonhlobo zokubonakaliswa kwesimilo sikaNkulunkulu ezaziwayo ukuthi zikhona, kuyini ukubaluleka kokuthi—esinyathelweni sokuqala kakhulu sesivumelwano enqubweni yesivumelwano esiyizingxenye ezintathu no-Abrama—“ukwahlulelwa kwesizukulwane sesine” kuyisitatimende esiyisisekelo esivumelwaneni—esibonakalisa igama laKhe?

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Wasesethi ku-Abrama: Yazi ngokuqinisekileyo ukuthi inzalo yakho iyakuba yisihambi ezweni elingesilo elayo, futhi iyakubakhonza; bona bayakuyicindezela iminyaka engamakhulu amane; kanti naleso sizwe abayakusikhonza ngiyakusahlulela; emva kwalokho bayakuphuma benempahla enkulu. Kepha wena uyakuya koyihlo ngokuthula; uyakungcwatshwa usumdala kakhulu. Kodwa esizukulwaneni sesine bayakubuya lapha futhi; ngokuba ububi bama-Amori abukakagcwali. UGenesise 15:13–16.

The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.

Isimo sikaNkulunkulu njengomahluleli wabantu nezizwe sivumela abantu isikhathi sokuvivinywa esimelelwa yizizukulwane ezine. UNkulunkulu ungumahluleli, unesihe, uyabekezela, futhi uletha ukwahlulelwa kwabantu nezizwe esiphethweni esizukulwaneni sesine. Isitatimende sikaNkulunkulu esiyisisekelo esivumelwaneni saKhe nabantu abakhethiweyo sihlanganisa ukwahlulelwa kwesizukulwane sesine. Njengoba umlayezo wengelosi yokuqala uqukethe zonke izici zemiyalezo ngayinye yezingelosi ezintathu, kanjalo futhi isinyathelo sokuqala sesivumelwano sika-Abrama siqukethe izici zesivumelwano esiphindwe kathathu sonke. Igama likaNkulunkulu yilokhu ukuthi unguMahluleli onesihe, owahlulela esizukulwaneni sesine. Zonke ezinye izinyathelo emlandweni wesivumelwano wabantu abakhethiweyo zakhelwa phezu kwaleso sisekelo.

When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.

Lapho incwadi kaJoweli ibekwa ekuvukeni koKukhala Kwaphakathi Kwamabili evesini lesihlanu, futhi “iwayini elisha” “linqunywa” emilonyeni yabo, isingeniso salokho kwehlukaniswa kokugcina kwesivumelwano sabantu besivumelwano abakhethiweyo siwumyalezo oyisisekelo wesivumelwano ochaza ukuhlubuka kwabantu besivumelwano, abase “benqunywa,” njengento efezwa esizukulwaneni sesine. “Banqunywa,” ngenxa yokungawuqondi umyalezo oyisisekelo wesivumelwano.

That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.

Lowo mlayezo oyisisekelo wesivumelwano, otholakala emavesini amane kaGenesise isahluko 15, uyinduku yokulinganisa—umugqa wokwahlulela osetshenziswayo lapho umyalezo wetshe eliyinhloko wesivumelwano wethulwa “njengewayini elisha” ezinsukwini zokugcina. Ubunzima obuhambisana nokuvuswa kwezidakwa zakwa-Efrayimi, lapho “iwayini elisha” “linqunywa,” buqondakala ngokweqiniso kuphela—lapho bubekwa ngaphakathi komongo wesimemezelo sokwahlulela ngokumelene nesizukulwane sokugcina sesine sabantu abakhethiweyo abahlubukayo, ngesikhathi sokuvivinywa semvula yokugcina.

In Genesis seventeen, we find the second step of the threefold covenant with Abraham:

KuGenesise ishumi nesikhombisa, sithola isinyathelo sesibili sesivumelwano esinezici ezintathu no-Abrahama:

> And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;

> UNkulunkulu wasesithi ku-Abrahama: Ngakho-ke uyakugcina isivumelwano sami, wena nenzalo yakho emva kwakho ezizukulwaneni zayo. Yilesi isivumelwano sami eniyakusigcina phakathi kwami nani nenzalo yakho emva kwakho;

> Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.

> Bonke abantwana besilisa phakathi kwenu bayakusokwa. Niyakusoka inyama yejwabu lenu; lokho kuyakuba yisibonakaliso sesivumelwano phakathi kwami nani. Lowo onensuku eziyisishiyagalombili uyakusokwa phakathi kwenu, bonke abantwana besilisa ezizukulwaneni zenu, lowo ozelwe endlini, noma othengwe ngemali kumfokazi ongeyena owenzalo yakho. Ozelwe endlini yakho, nalowo othengwe ngemali yakho, impela kufanele asokwe; futhi isivumelwano sami siyakuba senyameni yenu sibe yisivumelwano saphakade. Kepha umntwana wesilisa ongasokile, ongayisokile inyama yejwabu lakhe, lowomuntu uyakunqunywa phakathi kwabantu bakubo; wephulile isivumelwano sami. UGenesise 17:9–14.

The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.

Isinyathelo sesibili sinikeza ubufakazi besibili kophawu lokuba “anqanyulwe.” Igama elihunyushwe ngokuthi “anqanyulwe” lithola umsuka walo ezilwaneni u-Abram azisika zaba yizingxenye ezimbili esahlukweni seshumi nanhlanu, futhi kuleso siqephu, noma ubani ongasokile uyakuba “anqanyulwe” esivumelwaneni. Esikhathini somlando wesivumelwano ukusoka kwathathelwa indawo ubhapathizo lapho uKristu ayeqinisekisa khona lawa maqiniso uqobo lwawo, futhi ngenxa yalesi sizathu Yena, njengesibonelo sethu, wavuswa ngosuku lwesishiyagalombili.

That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.

Leso sibonakaliso kwakufanele sigcwaliseke ngosuku lwesishiyagalombili, njengoba kwakumelwe yimiphefumulo eyisishiyagalombili emkhunjini. Kusesinyathelweni sesibili lapho kuvezwa khona uvivinyo olubonakalayo, noma ngabe kwakungu-Israyeli ekhetha phakathi kwabaprofethi bakaJezebeli no-Eliya ngaphambi kwesahlulelo esenziwa ngu-Eliya, noma ubuso bukaDaniyeli, uShadiraki, uMeshaki no-Abedinego bubonakala buhle futhi bukhuluphele kunobwalabo ababedla ukudla kwenkosi; uvivinyo lwesibili lungolokubonwa. Ukusoka kuyisibonakaliso sokuphila, futhi imiphefumulo eyisishiyagalombili eyayisemkhunjini imelela labo abaphila ngokwehluka kulabo abafa.

In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.

Emlandweni kaKristu, lapho uphawu lwesivumelwano luguqukela embhapathizweni, umphostoli uPawulu wasebenzisa wona kanye umlando wesivumelwano walezi zindimana ukubonakalisa uguquko olukhulu emlandweni wesivumelwano. Wasebenzisa inyama enqunywayo ekusokweni njengophawu lomuntu maqondana nobuNkulunkulu, nanjengophawu lwemvelo yomuntu ephansi maqondana nemvelo yomuntu ephakeme. UPawulu wafundisa abafundi bakhe ngokusebenzisa iZwi likaNkulunkulu elingokwesiprofetho, futhi inhloso yakhe njengalowo “owakhethwayo,” (njengoba igama lakhe elithi Sawuli lisho) kwakuwukukhomba uguquko olukhulu emlandweni wesivumelwano olwalumelwe ukuguquka kusuka kwa-Israyeli ongokoqobo kuya kwa-Israyeli ongokomoya njengabantu bakaNkulunkulu besivumelwano. Ekufezeni umsebenzi ayewunikiwe, wethula umlayezo wakhe ongokwesiprofetho esimweni somlando wesivumelwano.

Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.

UGenesise isahluko seshumi nesikhombisa simela isinyathelo sesibili sezinyathelo ezintathu eziyisisekelo zesivumelwano ezithola ukugcwaliseka kwazo kwe-omega ezingelosini ezintathu zesAmbulo ishumi nane. Isinyathelo sesibili simelelwa uphawu lokusoka, olufanekisela uphawu lukaNkulunkulu phezu kwezinkulungwane eziyikhulu namashumi amane nane, eziyibhanela, elimela uvivinyo olubonakalayo. Izingelosi ezintathu ziyiyo i-omega yesivumelwano sika-Abrahama se-alpha. Isinyathelo sesithathu sika-Abrahama kwakuyisahluko samashumi amabili nambili.

> And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.

> Ingelosi leNkosi yabiza ku-Abrahama isezulwini ngokwesibili, yathi: Ngizifungile mina uqobo lwami, kusho iNkosi, ngokuba wenze le nto, futhi awugcinanga indodana yakho, indodana yakho eyodwa kuphela; ukuthi ngokukubusisa ngiyakukubusisa, nangokwandisa ngiyokwandisa inzalo yakho ibe njengezinkanyezi zezulu, nanjengesihlabathi esisogwini lolwandle; futhi inzalo yakho iyakudla ifa lesango lezitha zayo; futhi kuyo inzalo yakho zonke izizwe zomhlaba ziyakubusiswa; ngokuba ulalele izwi lami. UGenesise 22:15–18.

Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.

Ivesi lokuqala lesahluko lithi, “Kwase kuthi emva kwalezi zinto, uNkulunkulu wamlinga u-Abrahama, wathi kuye, Abrahama: yena wathi, Bheka, ngilapha.” UNkulunkulu walinga u-Abrahama, ngaleyo ndlela ebonakalisa uvivinyo lokugcina, ngaphambi kwesimemezelo sesithathu sesivumelwano. Lapho u-Abrahama edlula kulolo vivinyo, khona-ke kwavezwa amavesi amane okugcina esivumelwano sika-Abrahama esiphindwe kathathu. Ngenxa yokuthi u-Abrahama “walalela” izwi likaNkulunkulu, okulesi siqephu eliyilo “izwi lesivumelwano” saKhe, u-Abrahama wayezobusiswa njengoyise wezizwe. Ingelosi yesithathu iyisivivinyo, esifana no-Abrahama simela uvivinyo olubonakalisa isimilo, futhi isimilo sisekelwe ekutheni uyamkholwa yini uNkulunkulu, njengoba kwenza u-Abrahama, noma cha. Labo abadlula kulolo vivinyo, njengoba kwenza u-Abrahama, bayosetshenziswa ekuqoqeni zonke izizwe zomhlaba. Amavesi ayishumi nesikhombisa, avela ezahlukweni ezintathu, akhomba isivumelwano phakathi kukaNkulunkulu nabantu abakhethiweyo; futhi ngokwenza kanjalo amele i-alpha yomlando wesivumelwano sabantu abakhethiweyo, futhi ngokwenza kanjalo, lawo mavesi futhi amele i-omega yomlando wesivumelwano njengoba imelwe ngokuvuswa kwezinkulungwane eziyikhulu namashumi amane nane.

How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.

Bangaki kithi abangathenga indlu, noma imoto, bengakaqale bahlole imigomo yesivumelwano? Bangaki kumaSeventh-day Adventist aseLawodikeya abazi ukuthi umgomo wokuqala kanye kanye wesivumelwano sabo somnqophiso noNkulunkulu uqukethe ukuthi uNkulunkulu uzazisa njengaye onguNkulunkulu onomusa, odlulisa ukwahlulela kuze kube sesizukulwaneni sesine? Inhlekelele ukuthi abawazi amaqiniso ayisisekelo omlando wamaMillerite, futhi abawazi namaqiniso ayisisekelo obudlelwane babo bomnqophiso abawuvumayo, futhi ngenxa yalokhu bona, njengakwa-Israyeli wasendulo, abasazi isikhathi sokuhanjelwa kwabo. Ukuphela kwaleyo nkathi yokuhanjelwa, eyaqala ngo-9/11, yilapho bevuswa phakathi kwamabili, kuphela ukuze baqaphele ukuthi banqunyiwe.

We will continue in the next article.

Sizoqhubeka esihlokweni esilandelayo.

> “On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.

> “Ngo-April 18, ezinsukwini ezimbili emva kokuba isimo sezakhiwo eziwayo sidlulile phambi kwami, ngahamba ukuyogcwalisa isibopho eBandleni laseCarr Street, eLos Angeles. Njengoba sasisondela ebandleni sezwa abafana abathengisa amaphephandaba bememeza bethi: ‘ISan Francisco ibhujiswe ukuzamazama komhlaba!’ Ngenhliziyo esindayo ngafunda izindaba zokuqala ezaziphrintwe ngokushesha ngale nhlekelele eyesabekayo.

> “Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.

> “Emasontweni amabili kamuva, ohambweni lwethu lokubuyela ekhaya, sadlula eSan Francisco, futhi, siqasha inqola, sachitha ihora nengxenye sibuka umonakalo owawudaliwe kulelo dolobha elikhulu. Izakhiwo okwakucatshangwa ukuthi azinakubhujiswa yinhlekelele zazilele zingamanxiwa. Kwezinye izimo izakhiwo zase zicwile kancane emhlabathini. Idolobha laliveza umfanekiso owesabeka kakhulu wokungasebenzi kahle kobuciko bomuntu ekwakheni izakhiwo ezingashi nezingathinteki ukuzamazama komhlaba.”

> “Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’

> “Ngomprofethi waKhe uZefaniya iNkosi icacisa izahlulelo eyakuziletha phezu kwabenza okubi: ‘Ngiyakuchitha nokukuchitha konke ebusweni bomhlaba, usho uJehova. Ngiyakuqeda umuntu nesilwane; ngiyakuqeda izinyoni zezulu, nezinhlanzi zolwandle, nezikhubekiso kanye nababi; ngiyakumnquma umuntu ebusweni bomhlaba, usho uJehova.’”

> “‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….

> “‘Kuyakuthi ngosuku lomhlatshelo kaJehova ngijezise izikhulu, nabantwana benkosi, nabo bonke abagqoka izambatho zabezizwe. Ngalolo suku futhi ngiyakujezisa bonke abeqa embundwini, abagcwalisa izindlu zamakhosi abo ngobudlova nangenkohliso….

> “‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.

> “Kuyakuthi ngaleso sikhathi ngihlole iJerusalema ngezibani, ngijezise amadoda azinze emanyeleni awo, athi ezinhliziyweni zawo, INkosi ayiyikwenza okuhle, futhi ayiyikwenza okubi. Ngakho-ke impahla yawo iyakuba yimpango, nezindlu zawo zibe yincithakalo; bayakha nezindlu, kodwa bangahlali kuzo; bayakutshala nezivini, kodwa bangayikuphuza iwayini lazo.”

> “‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.

> “‘Usuku olukhulu lweNkosi luseduze, luseduze, futhi luyashesha kakhulu, yebo, nezwi losuku lweNkosi: iqhawe liyokhala khona kabuhlungu. Lolo suku luyoba usuku lolaka, usuku losizi nokucindezeleka, usuku lwencithakalo nokubhujiswa, usuku lobumnyama nokufiphala, usuku lwamafu nobumnyama obukhulu, usuku lwecilongo nolwesixwayiso olumelene nemizi enezivikelo, nolumelene nemibhoshongo ephakeme. Ngiyakwehlisela abantu ukucindezeleka, baze bahambe njengabayizimpumputhe, ngoba bonile eNkosini; negazi labo liyakuthululwa njengothuli, nenyama yabo ibe njengendle. Isiliva labo negolide labo ngeke likwazi ukubakhulula ngosuku lolaka lweNkosi; kepha izwe lonke liyakudliwa ngomlilo wobukhwele baYo; ngokuba iyakwenza ukubhujiswa okuphelele, yebo okusheshayo, kwabo bonke abahlala ezweni.’ Zefaniya 1:2, 3, 8–18.

> “God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.

> “UNkulunkulu akasenakukwazi ukubekezela isikhathi eside kakhulu. Kakade izahlulelo zaKhe seziqalile ukwehlela kwezinye izindawo, futhi maduze ukungathokozi kwaKhe okuphawulekayo kuzozwakala kwezinye izindawo.

> “There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.

> “Kuyokuba khona uchungechunge lwezehlakalo ezizoveza ukuthi uNkulunkulu ungumnikazi wamandla phezu kwaso sonke isimo. Iqiniso liyomenyezelwa ngolimi olucacile, olungenakuphikwa. Njengesizwe kufanele silungise indlela yeNkosi ngaphansi kobuholi obubusayo bukaMoya oNgcwele. Ivangeli kufanele linikezwe ebumsulweni balo. Umfula wamanzi aphilayo kufanele ujule futhi wandise ububanzi bawo ekugelezeni kwawo. Kuzo zonke izindawo, eziseduze nezikude, abantu bayobizwa besuswa ekulimeni nasemisebenzini yokuhweba evamile, yona ehlala kakhulu ingqondo, futhi bayofundiswa behlangene nabantu abanolwazi. Njengoba befunda ukusebenza ngempumelelo, bayomemezela iqiniso ngamandla. Ngemisebenzi emangalisayo kakhulu yokuhlinzekela kukaNkulunkulu, izintaba zobunzima ziyosuswa ziphonswe olwandle. Umlayezo onencazelo enkulu kangaka kubahlali bomhlaba uyokwenziwa uzwakale futhi uqondwe. Abantu bayokwazi ukuthi liyini iqiniso. Umsebenzi uyoqhubekela phambili, uye phambili futhi usaqhubeka phambili, kuze kube yilapho umhlaba wonke usuxwayisiwe, khona-ke ukuphela kuyofika.”

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> “Ngokwandayo, njengoba izinsuku ziqhubeka zedlula, kuyabonakala ukuthi izahlulelo zikaNkulunkulu zisezweni. Ngomlilo nangezikhukhula nangokuzamazama komhlaba uxwayisa abakhileyo kulo mhlaba ngokusondela kwakhe okuseduze. Isikhathi siyasondela lapho inhlekelele enkulu emlandweni wezwe iyobe isifikile, lapho konke ukuhamba embusweni kaNkulunkulu kuyobukwa ngentshisekelo enkulu nangokwesaba okungenakuchazwa. Ngokulandelana okusheshayo izahlulelo zikaNkulunkulu ziyolandela zodwa—umlilo nezikhukhula nokuzamazama komhlaba, kanye nempi nokuchitheka kwegazi.”

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “O, sengathi abantu bangalazi isikhathi sokuvakasha kwabo! Baningi abangakayizwa iqiniso elivivinyayo lalesi sikhathi. Baningi uMoya kaNkulunkulu osalwisana nabo. Isikhathi sezahlulelo zikaNkulunkulu ezibhubhisayo siyisikhathi somusa kulabo abangazange bathole ithuba lokufunda ukuthi liyini iqiniso. INkosi iyobabheka ngothando olumnene. Inhliziyo yaYo yomusa iyathintwa; isandla saYo sisalokhu seluliwe ukuze sisindise, kuyilapho umnyango uvaliwe kulabo ababengafuni ukungena.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.

> “Umusa kaNkulunkulu ubonakaliswa ekubekezeleni kwaKhe okude. Uvimba ukwahlulela kwaKhe, elindele ukuba umlayezo wesixwayiso uzwakaliswe kubo bonke. O, ukuba abantu bakithi bebengakuzwa ngendlela okufanele ngayo umthwalo wemfanelo ophezu kwabo wokunikeza izwe umlayezo wokugcina womusa, yeka umsebenzi omangalisayo obungafezwa!” Testimonies, volume 9, 94–97.

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