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

Incwadi kaJoweli neBandla labaSeventh-day Adventist laseLawodisiya - Inombolo Yeshumi Nesithupha

Number Sixteen

Inombolo Yeshumi Nesithupha

Author

Jeff Pippenger

Published

December 22, 2025

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My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Ngiyaxolisa kusengaphambili ngamazwi amaningi ngaphambi kokuba ngingene esihlokweni esiyinhloko. Ngifisa ukubeka imigqa ethile yesiprofetho endaweni yayo, eyizicucu ezibalulekile zohlelo lokucabanga engihlose ukulusebenzisa lapho sesibhekisisa ngokuqondile incwadi kaJoweli. Sengike ngasho ngaphambili ukuthi igama lesiHeberu elihunyushwa ngokuthi “sikwa” encwadini kaJoweli, lithola izimpande zalo endleleni yomhlatshelo yokugunyaza isivumelwano ezinsukwini zika-Abrahama.

> 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 1:5.

> Vukani, nina zidakwa, nilile; futhi khalani ngokulila, nonke nina baphuzi bewayini, ngenxa yewayini elisha; ngokuba lisusiwe emlonyeni wenu. Joweli 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Igama lesiHebheru elithi “cut off” lingu-H3772, futhi liyimpande yokuqala elisho ‘ukusika (ukunqamula, ukwehlisa noma ukuhlukanisa phakathi); ngokunwetshwa lisho ukubhubhisa noma ukuqeda; ngokukhethekile lisho ukwenza isivumelwano (okungukuthi, ukwenza umfelandawonye noma isibopho, ekuqaleni ngokusika inyama bese kudlulwa phakathi kwezingcezu).’

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Ngiyakuqaphela ukuthi incazelo kaStrong yegama elithi “cut off” ilibiza ngokuthi “primitive root,” ngomqondo wohlelo lolimi. Nokho-ke, ukusika okuhlobene nesivumelwano no-Abrahama kukhomba ukuthi ukukhanya kwesivumelwano kunamathele kulelo zwi, nokuthi lokho kukhanya kubekwe obala empandeni yalo yomlando yasendulo. “Cut” maqondana nomlando wesivumelwano; kuwuphawu lwesiprofetho olusekelwe ezimpandeni zalo zokuqala, futhi ngokohlelo lolimi luphinde lukhonjwe njengempande yokuqala.

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Isimemezelo esivesini sesihlanu asikhombisi kuphela ukuthi abanawo umyalezo wemvula yakamuva, omelwe “iwayini elisha,” kodwa futhi nokuthi ngaso leso sikhathi nalapho bayaliwa njengabantu bakaNkulunkulu besivumelwano, abantu besivumelwano abalandela “izimpande zabo zokuqala” zize zibuyele ku-Abrahama.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Isizukulwane esafela ehlane phakathi neminyaka engaphezu kwamashumi amane, salandela imvelaphi yaso yasendulo siyibuyisela ku-Abrahama, okusho uyise wezizwe eziningi. Isizukulwane esangena eZweni Lesithembiso kanye noJoshuwa, salandela imvelaphi yaso yasendulo siyibuyisela ku-Abrahama. AmaJuda ambethela uKristu esiphambanweni alandela imvelaphi yawo yasendulo ayibuyisela ku-Abrahama. AmaProthestani aphuma eziNkathini Zobumnyama, ase ehlolwa futhi adluliswa njengebantu bakaNkulunkulu abakhethiweyo besivumelwano ngo-1844, alandela imvelaphi yawo yasendulo ayibuyisela ku-Abrahama. Inhlangano yamaMillerite yaseFiladelfiya eyangena eNdaweni eNgcwele Kakhulu ngo-Okthoba 22, 1844 yalandela imvelaphi yayo yasendulo yayibuyisela ku-Abrahama. Inhlangano yamaMillerite yaseLawodikeya eyakha kabusha iJeriko ngo-1863, yalandela imvelaphi yayo yasendulo yayibuyisela ku-Abrahama. Ibandla lamaSeventh-day Adventist laseLawodikeya elikhafulelwa ngaphandle emlonyeni weNkosi emthethweni weSonto ozayo maduze, lalandela imvelaphi yalo yasendulo layibuyisela ku-Abrahama. Zonke lezo zizukulwane ziye zafeza, noma zisazofeza, umfanekiso wesivini.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

Izidakwa kuJoweli ziyavuka zithole ukuthi sezenqatshiwe njengabantu bakaNkulunkulu, nokuthi azinawo umlayezo wemvula yamuva. Khona-ke okuphambene kuba yiqiniso. Labo uJoweli abachaza njengabagqoke “imiqhele yenkazimulo,” bangena esivumelwaneni, babekwe uphawu, futhi baphakanyiswe njengomnikelo. Isivumelwano sokuqala impela esaqinisekiswa phakathi kukaNkulunkulu nabantu abakhethiweyo saqala ngokufanayo ngalokho “kusikwa” okumelelwa emhlatshelweni wokugcina wabantu bakaNkulunkulu, oqala emthethweni weSonto. Lokho kusikwa kuwukwehlukaniswa kukakolweni namakhula. Amakhula ayenqatshwa aphonswe emlilweni, kanti ukolweni uboshwa ndawonye njengomnikelo kakolweni wezithelo zokuqala wePentekoste, bese uphakanyiswa, “njengaseminyakeni yakuqala.”

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Kunezindawo ezine ezivame ukukhonjiswa njengomele isivumelwano sika-Abrahama. KuGenesise ishumi nambili u-Abrahama ‘uyabizwa’ futhi unikwa isithembiso sokumenza isizwe esikhulu. Lokhu akuyona ingxenye yesivumelwano, kodwa kungukubizwa kwesithembiso. Ngaleso sikhathi igama lakhe lingu-Abrama, ngoba olunye lwezimpawu zobudlelwane besivumelwano ukuguqulwa kwegama. Igama lika-Abrama liguqulwa esinyathelweni sesithathu kweziyisine zesivumelwano.

> For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

> Ngokuba uNkulunkulu, lapho enza isithembiso ku-Abrahama, engenakho ongaphezu kwakhe angafunga ngaye, wafunga ngaye uqobo, ethi: “Impela, ngiyakukubusisa ngesibusiso, ngikwandise ngokwandisa.” Kanjalo-ke, emva kokukhuthazela ngesineke, wasizuza isithembiso. Ngokuba abantu impela bafunga ngongaphezu kwabo; nesifungo, ukuba siqiniswe, kubo siyisiphetho sayo yonke impikiswano. Kulokho uNkulunkulu, efisa ngokwengeziwe ukubonisa izindlalifa zesithembiso ukungaguquki kwesinqumo sakhe, wasiqinisa ngesifungo; ukuze ngezinto ezimbili ezingaguqukiyo, okwakungenakwenzeka ukuba uNkulunkulu aqambe amanga kuzo, sibe nenduduzo eqinile thina esabalekele ukuphephela ukuze sibambelele ethembeni eselibekelwe phambi kwethu; lona ithemba esinalo njengensika yomphefumulo, eqinisekileyo neqinileyo, nengena ngaphakathi kwesihenqo; lapho umanduleli engenela khona ngenxa yethu, onguJesu, esenziwe umPristi oMkhulu kuze kube phakade ngokwesimiso sikaMelkisedeki. Hebheru 6:13–20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

Ubizo lwaluyisithembiso sikaNkulunkulu ku-Abrama, futhi Wanikeza ubufakazi besibili “ngesifungo” esalandela. “Isifungo” esalandela sasiyizigaba ezintathu. Emva kobizo lwesithembiso, olwaluyisinyathelo sokuqala, izinyathelo zesibili, zesithathu nezesine ziyisivumelwano sangempela esiyizigaba ezintathu, esenziwa nguNkulunkulu nabantu abakhethiweyo. KuGenesise 15 uNkulunkulu ngokomthetho “usika” (amisela) isivumelwano ngomkhosi omkhulu onamandla lapho uNkulunkulu yedwa edlula phakathi kwezilwane ezihlukanisiwe, ethembisa ngaphandle kwemibandela izwe enzalweni ka-Abrahama. Izwe Lesithembiso lavezwa njengezwe eliphakathi kwemifula emibili; umfula waseGibhithe nomfula i-Ewufrathe. Isinyathelo sokuqala sesivumelwano esiyizigaba ezintathu sihlanganisa ukubhekiswa okuqondile esimweni sesiprofetho semifula emibili, nakho konke okunamathele kulowo mfanekiso. Lapho ugqozi lukhomba emifuleni i-Ulai ne-Hidekeli njengezehlakalo esezisohlelweni lokugcwaliseka, leyo mifula emibili yayifanekiswe esiprofethweni sika-Abrama. Isimo simi phakathi kwemifula emibili ka-Abrama, okuthi lapho ihlanganiswa ndawonye nemifula emibili kaDaniyeli kube yimifula emine, ngokuba izwi likaKristu liyizwi lamanzi amaningi.

> In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

> Ngalolo suku iNkosi yenza isivumelwano no-Abrama, yathi: Enzalweni yakho ngilinike leli zwe, kusukela emfuleni waseGibhithe kuze kube emfuleni omkhulu, umfula i-Ewufrathe: amaKheni, namaKhenizi, namaKadimoni, namaHeti, namaPerizi, namaRefa, nama-Amori, namaKhanani, namaGirgashi, namaJebusi. UGenesise 15:18–21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Izwe elathenjiswa u-Abrama laliyizwe lonke, elimelelwa ngamakhosi ayishumi ezinsukwini zokugcina, kanti ezinsukwini zokuqala zesivumelwano lalibalwe njengezizwe eziyishumi, hhayi amakhosi. Abayizinkulungwane eziyikhulu namashumi amane nane bayoba sengxabanweni nezwe lonke. Izwe liyobe selibandakanyeka enqubweni yokuvivinywa kokuphoqelelwa kokukhulekelwa kweSonto ngeSonto nguhulumeni womhlaba wonke oyedwa ngaphansi kokuqondisa kwesifebe esibomvu kle sencwadi yesAmbulo isahluko seshumi nesikhombisa, esibusa phezu kwamakhosi ayishumi omhlaba. Ku-Abrama uphawu lwebandla nombuso lomfanekiso wesilo lumelelwa ngumfula waseGibhithe, uphawu lobuqili bombuso, nangomfula waseBabiloni, uphawu lobuqili bebandla.

> After these things the word of the Lord came unto Abram in a vision, saying,

> Emva kwalezi zinto izwi likaJehova lafika ku-Abrama embonweni, lathi,

> Fear not, Abram: I am thy shield, and thy exceeding great reward.

> Ungesabi, Abrama: ngiyisihlangu sakho, nomvuzo wakho omkhulu kakhulu.

> And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

> U-Abrama wayesethi, Nkosi Nkulunkulu, uyakunginikani, lokhu ngihamba ngingenamntwana, kanti umphathi wendlu yami ngulo u-Eliyezeri waseDamaseku? U-Abrama wayesethi, Bheka, kimi awunginikanga nzalo; futhi bheka, ozalelwe endlini yami uyindlalifa yami. Futhi bheka, izwi likaJehova lafika kuye, lathi,

> This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

> Lo kayikuba yindlalifa yakho; kodwa lowo oyakuvela ezibilinini zakho uqobo uyakuba yindlalifa yakho. Wayesemkhiphela ngaphandle, wathi: Bheka manje ngasezulwini, ubale izinkanyezi, uma ukwazi ukuzibala. Wayesethi kuye: Iyoba njalo inzalo yakho.

> And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

> Wakholwa eNkosini; kwase kubalelwa kuye ukuba ngukulunga. Wayesethi kuye,

> I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

> Mina ngiyiJehova owakukhipha e-Uri lamaKhalediya, ukuba ngikunike leli zwe, ulidle njengefa.

> And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

> Wathi, Nkosi Nkulunkulu, ngizokwazi ngani ukuthi ngizolidla ifa lalo na? Wasesithi kuye,

> Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

> Ngithathele ithokazi lenkomo elineminyaka emithathu, nembuzi yensikazi eneminyaka emithathu, nenqama eneminyaka emithathu, nejuba, nephuphu lejuba.

> And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

> Wayesethatha zonke lezo zinto, wazihlukanisa phakathi, wabeka isiqephu ngasinye sibhekane nesinye; kepha izinyoni akazange azihlukanise. Kwathi lapho izinyoni zehla phezu kwezidumbu, u-Abrama wazixosha. Kwathi ilanga seliyoshona, ubuthongo obunzima behlela u-Abrama; futhi bheka, ukwesabeka kobumnyama obukhulu kwehlela phezu kwakhe. Wayesethi ku-Abrama,

> 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.

> Yazi ngokuqiniseka ukuthi inzalo yakho iyakuba yisihambi ezweni elingelona elayo, futhi iyakubakhonza; bona bayakuyihlupha iminyaka engamakhulu amane; naleso sizwe abayakusikhonza ngiyakusahlulela nami; kuthi emva kwalokho bayakuphuma nempahla enkulu.

> And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

> Uyakuya koyihlo ngokuthula; uyakumbelwa ebudaleni obuhle.

> But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

> Kodwa esizukulwaneni sesine bayakubuya lapha futhi; ngokuba ububi bama-Amori abusakagcwali.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

> Kwase kwathi, ilanga selishonile, kwase kumnyama; bheka, kwabonakala isithando esibhemayo, nesibani esivuthayo esadlula phakathi kwalezo zicucu. UGenesise 15:1–17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

Lowo owayehola uMose nabantwana bakwa-Israyeli njengensika yomlilo ebusuku nefu emini wadlula phakathi kwalezo zicucu “ezazisikiwe” njengesithando esibhemayo nesibani esivuthayo.

> And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

> UJehova wahamba phambi kwabo emini ensikeni yefu, ukuze abahole endleleni; nasebusuku ensikeni yomlilo, ukuze abanike ukukhanya; ukuze bahambe emini nasebusuku. Akazange ayisuse insika yefu emini, noma insika yomlilo ebusuku, phambi kwabantu. Eksodusi 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Isibani esivuthayo nesithando esibhemayo kwakufanekisa insika yefu noma yomlilo, futhi kumele isici sesiprofetho sesinyathelo sokuqala, ezinyathelweni ezintathu ezihilelekile lapho uNkulunkulu emisa isivumelwano no-Abrama. Lesi sahluko siqala ngamazwi athi, “Ungesabi,” ngokuba umlayezo wengelosi yokuqala uthi yesabani uNkulunkulu, futhi labo abathi, njengo-Abrama, besaba uNkulunkulu, abayikudingeka ukuba besabe uNkulunkulu. Kukhona izinhlobo ezimbili zokwesaba, ngoba kukhona izigaba ezimbili zabantu.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

Ngokuqhubekayo endimeni yesivumelwano u-Abrama wakholwa uNkulunkulu, kwabalelwa kuye kwaba ngukulunga. Izingelosi ezintathu zihambisana nomsebenzi kaMoya oNgcwele njengoba ubekwe nguJohane, ofundisa ukuthi uMoya oNgcwele uyala ngezinto ezintathu: isono, ukulunga, nokwahlulelwa. Lezo zimpawu zihambelana nezingelosi ezintathu; ngakho, emva kokuba ukwesaba uNkulunkulu sekubekiwe endimeni yesivumelwano, kuse kuboniswa isinyathelo sesibili, esingukulunga, bese kulandelwa kuphela isimemezelo sokwahlulelwa, okuwumsebenzi wesithathu kaMoya oNgcwele, kanye nomlayezo wengelosi yesithathu. Isinyathelo sokuqala sesivumelwano sasiyisifanekiso somlayezo wengelosi yokuqala, ohlale uyifrekthali yayo yonke imilayezo emithathu. Izinyathelo ezintathu zenqubo yesivumelwano zimelela izingelosi ezintathu zesAmbulo isahluko seshumi nane.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Emva kokuba u-Abrama ebalwe njengolungileyo, okuphawula ingelosi yesibili, ulungisa umnikelo, ngokuba umnikelo ulungiswa masinyane ngaphambi kwesinyathelo sesithathu sokwahlulela. Lowo mnikelo umelela umnikelo wamaLevi kaMalaki isahluko sesithathu ophakanyiswa ube yisibonakaliso. Njengokuba izikhathi ezintathu zeminyaka engamashumi amane empilweni kaMose zimelela izigijimi zezingelosi ezintathu, iminyaka engamashumi amane yokuqala kaMose iqukethe zonke izinyathelo ezintathu zesigijimi sezingelosi ezintathu.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Lapho ubufakazi bukaMose buqala khona kusekutheni abazali bakhe babesaba uNkulunkulu, (isinyathelo sokuqala), kulandelwe ukuhlolwa okubukwayo. Isinyathelo sesibili sihlanganisa ukuhlolwa okubukwayo, njengoba kwakunjalo kuDaniyeli isahluko sokuqala, lapho uDaniyeli eqala ngokwesaba uNkulunkulu futhi enqaba ukudla ukudla kwaseBhabhiloni, bese ehlolwa ngokwesimo sakhe somzimba. KuDaniyeli-ke kwalandela ukuhlolwa kwesithathu eminyakeni emithathu kamuva yinkosi uNebukhadinezari, uphawu lwenkosi yasenyakatho kanye nomthetho weSonto, okuyisigijimi sezingelosi ezintathu.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Abazali bakaMose besaba uNkulunkulu, bambeka emkhunjini emanzini, indodakazi kaFaro yaholelwa ukuba ibone leso simo, yase yahlulela ngokuthanda ukusindiswa kwengane. Ukuqala kwempilo kaMose kwakungumfanekiso wesivumelwano uNkulunkulu asenza nesintu, bese kuthi ngoMose, uNkulunkulu futhi enze isivumelwano nesizwe esikhethiweyo esakhethwa esintwini. Isivumelwano sikaNowa nesintu simelela isixuku esikhulu, kanti isivumelwano sikaMose nabantu abakhethiweyo siyibo abayizinkulungwane eziyikhulu namashumi amane nane. Umnikelo u-Abrama ayemelwe ukuwunikela ukuze kuqinisekiswe isivumelwano wawuthwele uphawu lwesivumelwano sikaNowa, njengalokhu kwakunjalo nangoMose owagcwalisa isiprofetho sika-Abrama emakhulwini eminyaka kamuva.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Umnikelo wawunezilwane ezinhlanu ezahlukene: ithokazi lenkomo elineminyaka emithathu, imbuzi yensikazi eneminyaka emithathu, inqama eneminyaka emithathu, ijuba lofudu, nephuphu lejuba. Izinyoni zashiywa ziphelele, kanti ithokazi lenkomo, inqama, nembuzi yensikazi “kwahlukaniswa” kwaba izingxenye ezimbili. Umnikelo ufanekisa ukuphakanyiswa kwesibhengezo ezinsukwini zokugcina njengovivinyo olubonakalayo lwesintu. Isibonakaliso esibonakalayo sendodakazi kaFaro kwakuwusana uMose emkhunjini. Umkhumbi ufanekiswa yimiphefumulo eyisishiyagalombili eyayisemkhunjini. Inani elithi “isishiyagalombili” limiswa njengenye yezimpawu zesiprofetho zesibhengezo salabo abayikhulu namashumi amane nane ezinkulungwane. Lapho ucabangela iminikelo yezilwane emihlanu bese uhlukanisa ezintathu zazo zibe yizingxenye ezimbili, khona-ke umnikelo wakho uba nezingxenye eziyisishiyagalombili, njengoba kufanekiswe ngoNowa, kwase kuqinisekiswa emnikelweni ka-Abrama.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Lezo zilwane ezinhlanu, lapho zihlukaniswa njengoba kuyalwe nguNkulunkulu, zimelela inani elithi “isishiyagalombili,” futhi ngokwenza njalo, zimelela leyo miphefumulo esekupheleni kwezwe eyafanekiswa yimiphefumulo “eyisishiyagalombili” eyayisemkhunjini. Uphawu lokusoka, oluyisinyathelo sesibili esivumelwaneni sika-Abrama esinezici ezintathu, kwakufanele lwenziwe ngosuku “lwesishiyagalombili” emva kokuzalwa, futhi lowo mkhuba wathathelwa indawo ubhapathizo, olufanekisa ukuvuka kukaKristu okwenzeka ngosuku “lwesishiyagalombili.” Inani elithi “isishiyagalombili” liyisici esimisiwe sezivumelwano zombili ezikaNowa nezikaMose, futhi zifanekisa abayizinkulungwane eziyikhulu namashumi amane nane abayakuphakanyiswa njengomnikelo wesibonakaliso, futhi abayilo “isishiyagalombili” esivela kwabayisikhombisa.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Lezo zilwane ezinhlanu zimelela izintombi ezinhlanu ezihlakaniphileyo, ezifanekiselwa yilabo “abayisishiyagalombili” emkhunjini, eziyakwedlula zisuke ezweni elidala ziye ezweni elisha—zingakubonanga ukufa.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Umnikelo ka-Abrama wawungumnikelo ohlanzekile, ngoba zonke izilwane ezazisemnikelweni zaziyizilwane ezihlanzekile, futhi ngokuhlanganyela zifanekisela izilwane eziyinhloko ezazisetshenziselwa iminikelo yokushiswa ngokupheleleyo. Umlayezo wengelosi yokuqala uhlanganisa umyalo wokukhulekela uMdali, futhi izilwane eziyinhloko zomhlatshelo zenkonzo yasendlini engcwele eyayizomiswa lapho isiprofetho sika-Abrama sigcwaliseka ngesikhathi sikaMose zethulwa njengeminikelo yokukhulekela, kuyilapho futhi zifanekisela ubizo lwengelosi yokuqala lokukhulekela uMdali.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

Ivesi yeshumi nesishiyagalombili isho ngokusobala ukuthi, “Ngalolo suku uJehova wenza isivumelwano no-Abrama.” Lokho kuphawula isinyathelo sokuqala kwezintathu ezimelela izingelosi ezintathu zesAmbulo ishumi nane. Isinyathelo sesivumelwano esikuGenesise ishumi nanhlanu simele umlayezo wengelosi yokuqala yesAmbulo ishumi nane, olandelwa yingelosi yesibili, eyamelelwa yisinyathelo sesibili sesivumelwano sika-Abrama esitholakala kuGenesise ishumi nesikhombisa.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

Esinyathelweni sesibili, igama lika-Abrama laguqulwa laba ngu-Abrahama. U-Abrama usho ukuthi “ubaba uphakanyisiwe,” kanti u-Abrahama usho ukuthi “ubaba wezizwe eziningi.” Ekubizweni kuka-Abrama kwanikezwa isithembiso sokuba yisizwe esikhulu, kodwa leso sithembiso asizange siqinisekiswe kwaze kwaba yilapho igama lika-Abrama liguqulwa. Khona-ke waba ngubaba wokuqala wabantu besivumelwano abakhethiweyo. Isinyathelo esilandelayo sasingumfanekiso wesigijimi sengwezi yesithathu njengoba u-Abrahama evivinywa ekunikeleni u-Isaka, okwaba ngumfanekiso wesiphambano, okwaba ngumfanekiso ka-Okthoba 22, 1844, okufanekisela umthetho weSonto—okuyisigijimi sengwezi yesithathu. Leso sinyathelo sesithathu sesivumelwano sagcwaliseka ngomhlaka-amashumi amabili nambili ku-Okthoba ngowe-1844, futhi sethulwa kuGenesise amashumi amabili nambili.

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

Esinyathelweni sesibili, okuyisigijimi sengwezi yesibili, lapho igama lika-Abrama liguqulwa khona, umkhuba wokusoka usungulwa njengalo “phawu” lwabantu besivumelwano nobudlelwane babo noNkulunkulu. Kusemlandweni wesigijimi sengwezi yesibili lapho abantu bakaNkulunkulu bebekwa uphawu. Bayaphakanyiswa njengophawu lwesizwe esibekwe phezulu esigijimini sengwezi yesithathu esimelwe ngumthetho weSonto, kodwa babekwa uphawu esikhathini esandulela umthetho weSonto, okuyinto emlandweni wamaMillerite eyayizoba, ngaphambi nje kokuba umnyango uvalwe ngo-Okthoba 22, 1844.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

Kunjalo futhi ngezivumelwano ezintathu zokuphuma eBabiloni ezaqala isiprofetho seminyaka engu-2300, esaphela ngokufika kwengelosi yesithathu ngo-Okthoba 22, 1844. Ithempeli laqedwa phakathi nomlando wesivumelwano sesibili, emva kwesokuqala, kodwa ngaphambi kwesesithathu. Izisekelo zabekwa ngesikhathi sesivumelwano sokuqala, kanti ukwakhiwa kwethempeli kwaqedwa emlandweni wesivumelwano sesibili. Isivumelwano sesithathu ngo-457 BC saqala iminyaka engu-2300, kuyilapho leso sivumelwano uqobo sabuyisela ubukhosi besizwe kumaJuda. Ewayimaki lesithathu umbuso uyamiswa, njengoba kufanekiswa ukubuyiselwa kobukhosi besizwe esivumelwaneni sesithathu kanye nokuphakanyiswa kwebandla elinqobayo njengophawu ngesikhathi somthetho weSonto.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Isimemezelo sesithathu simelela ukufika kwengelosi yesithathu emshadweni ngo-October 22, 1844. Umakoti uzilungisa ngaphambi komshado, hhayi ngesikhathi somshado. Ukubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane kuyafezwa ngaphambi nje komthetho weSonto, esikhathini esimelelwe ngokwesiprofetho njengovivinyo lomfanekiso wesilo. Siyatshelwa ukuthi uvivinyo lomfanekiso wesilo luyisivivinyo okumelwe sidlule kuso ngaphambi kokuba isikhathi somusa siphele.

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

> “INkosi ingibonise ngokucacileyo ukuthi umfanekiso wesilo uyokwakhiwa ngaphambi kokuba umusa uvalwe; ngokuba uyoba uvivinyo olukhulu lwabantu bakaNkulunkulu, okuzonqunywa ngalo isiphetho sabo saphakade. Isikhundla sakho siyinhlanganisela enkulu yokungahambisani, kangangokuthi bambalwa kuphela abayokhohliswa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “KuSambulo 13 lesi sihloko sethulwa ngokucacile; [KuSambulo 13:11–17, kucashuniwe].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Lesi yisivivinyo abantu bakaNkulunkulu okumelwe babe naso ngaphambi kokuba babekwe uphawu. Bonke abafakazela ukwethembeka kwabo kuNkulunkulu ngokugcina umthetho waKhe, nangokwenqaba ukwamukela isabatha somgunyathi, bayakuma ngaphansi kwesibhengezo seNkosi uNkulunkulu uJehova, futhi bayakwemukela uphawu lukaNkulunkulu ophilayo. Labo abalahla iqiniso elivela ezulwini futhi bamukele isabatha leSonto, bayakwemukela uphawu lwesilo.” Manuscript Releases, umqulu 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

Umnyango wavalwa ngo-October 22, 1844, umelela ngokomfanekiso umnyango ovalwayo emthethweni weSonto. USister White uthi uvivinyo lomfanekiso wesilo luyilolo vivinyo okumelwe siludlule “ngaphambi kokuba” isikhathi somusa sivalwe, futhi uthi futhi lolo vivinyo yilapho kunqunywa khona isiphetho sethu saphakade. Ngaphambi komthetho weSonto, umakoti uyazilungiselela, futhi lokhu kudinga ukuba abe nengubo yomshado efanele, ingubo okumelwe ihlanzwe ngemililo yokucwengisisa yeSithunywa seSivumelwano. Uphawu lubekwa ngaphambi komshado, bese kuba khona umshado emthethweni weSonto.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

UDadewethu uWhite uveza ukuthi ukubekwa uphawu kuwukuzinza eqinisweni kokubili ngokwengqondo nangokomoya. Ubuye aveze ukuthi ‘lapho’ abantu bakaNkulunkulu sebebekwe uphawu, ‘khona-ke’ kuyofika ukuzanyazanyiswa kwezahlulelo zikaNkulunkulu. Ukuzanyazanyiswa yizo lezo zahlulelo eziqala ngokuzamazama komhlaba kwesAmbulo 11, okuwumthetho weSonto e-United States.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

Ithempeli lamaMillerite laqedwa ekuKhaleni Kwamaphakathi Nobusuku, okukhombisa ukuthi uphawu lubekwa ngaphambi kophawu lwesithathu lokwahlulela. Esivumelwaneni sika-Abrahama isinyathelo sesithathu sokwahlulela kwakungu-Isaka eNtabeni iMoriya, okufanekisa hhayi kuphela uKristu esiphambanweni, kodwa futhi nomnikelo wamaLevi kuMalaki isahluko sesithathu.

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

> Uyohlala njengomncibilikisi nomhlanzi wesiliva; futhi uyakuhlanza amadodana kaLevi, awacwengisise njengegolide nesiliva, ukuze anikele kuJehova umnikelo wokulunga. Khona umnikelo wakwaJuda nowaseJerusalema uyakuba mnandi kuJehova, njengasezinsukwini zasendulo, nanjengaseminyakeni yakuqala.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

> Ngiyakusondela kini ekwahluleleni; ngibe ufakazi osheshayo omelene nabathakathi, nomelene neziphingi, nomelene nabafunga amanga, nomelene nalabo abacindezela isisebenzi emholweni waso, nomfelokazi, nentandane, nabaphambukisa umfokazi ekulungeni kwakhe, futhi abangangesabi, usho uJehova wamabandla. Malaki 3:3–5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Ngemva kwenqubo yokuhlanza, umnikelo uyakuba “khona-ke” njengasezinsukwini zasendulo, futhi umnikelo ulungiselelwa ngesikhathi sesenzo sokugcina sokwahlulela, ngokuba kungaleso sikhathi lapho amaLevi asehlanziwe futhi alungiswa njengomnikelo eqhathaniswa khona nezintombi eziyiziwula uKristu ayoba “ufakazi osheshayo wokumelana nazo.” “UFakazi osheshayo” nguyena “ufakazi othembekileyo ebandleni laseLawodikeya,” owaphonsa uShebna njengebhola ensimini ekude, futhi ohlanza ngokuqhuma amaLawodikeya emlonyeni wakhe. Ukuhlukaniswa kukakolweni namakhula kuyakushesha, ngokuba ukunyakaza kokugcina kuyizinyakazo ezisheshayo. Lowo sithunywa osheshayo nguyena oza ngokuzumayo ethempelini lakhe kuMalaki isahluko sesithathu.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Ukuphakanyiswa komnikelo kuMalaki “njengasezinsukwini zasendulo,” kungukuphakanyiswa kwesibhengezo sabayizinkulungwane eziyikhulu namashumi amane nane nane; kwakungukuphakanyiswa komnikelo wezinkwa ezimbili ezinyakaziswayo zePhentekoste; kwakungukuphakanyiswa kwenyoka esigxotsheni ehlane; kwakungukuphakanyiswa kukaKristu esiphambanweni, futhi kwakungukuphakanyiswa kukaShadiraki, uMeshaki no-Abedinego esithandweni somlilo kanye noKristu, ngesikhathi umhlaba wonke umangala futhi umangazwa; kwakuwukushicilelwa kweshadi lika-1843, nenhloso eyayihloselwe ishadi lika-1850.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

Kwakusesinyathelo sesibili sesivumelwano sika-Abrahama lapho umkhuba wokusoka wamiswa futhi wagcizelelwa ukuba ugcinwe, ngaleyo ndlela waba uphawu lwesivumelwano. U-Abrahama, ngokungafani noMose, wamsoka u-Isaka ngokushesha, ukuze kuthi lapho emphakamisa njengomnikelo esinyathelweni sesithathu, u-Isaka amele uphawu. Lolo phawu lwaluzothathelwa indawo kamuva ubhapathizo, okuthi kokubili ndawonye kunike ubufakazi obubili bophawu lwesiphambano.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

> “Luyini uphawu lukaNkulunkulu ophilayo, olubekwa eziphongweni zabantu baKhe? Luwuphawu izingelosi ezingalufunda, kodwa hhayi amehlo abantu; ngokuba ingelosi ebhubhisayo kumelwe ibone lolu phawu lokuhlengwa. Ingqondo ehlakaniphileyo ibonile uphawu lwesiphambano saseKalvari emadodaneni nasemadodakazini eNkosi ayamukele. Isono sokweqa umthetho kaNkulunkulu sisusiwe. Bagqoke isembatho somshado, futhi bayalalela, bethembekile kuyo yonke imiyalo kaNkulunkulu.” Manuscript Release, inombolo 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

Esinyathelweni sokuqala sesivumelwano kuGenesise 15, kuphawulwa isiprofetho sesikhathi seminyaka engama-400 sobugqila, kanti uPawulu ubona leso sikhathi esifanayo njengeminyaka engama-430. Ukubalwa kukaPawulu kuqala ngobizo oluku-Eksodusi 12, ngoba uhlanganisa nesikhathi sokufuduka kuka-Abrama. Uma kucatshangelwa ngokucophelela, leyo minyaka engamakhulu amane maqondana neminyaka engamashumi amathathu iwuphawu olulodwa oluvezwe nguPawulu, kanti leyo minyaka engamakhulu amane eyavezwa ngu-Abrama ingolunye uphawu. Ngakho-ke, isikhathi seminyaka engamakhulu amane simelelani, futhi isikhathi seminyaka engamakhulu amane namashumi amathathu simelelani, futhi leyo minyaka engamashumi amathathu imelelani?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Izazi zibonisile ngokufaneleyo ukuthi iminyaka engamakhulu amane namashumi amathathu ingahlukaniswa ibe izinkathi ezimbili zeminyaka engamakhulu amabili neshumi nanhlanu, isikhathi sokuqala singenakho ukuboshwa nobugqila, esesibili singesobugqila.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

U-Abrahama wangena eKhanani eneminyaka engama-75, futhi u-Isaka wazalwa lapho u-Abrahama eneminyaka eyi-100 (emva kweminyaka engama-25). UJakobe wazalwa lapho u-Isaka eneminyaka engama-60, futhi uJakobe wangena eGibhithe lapho eneminyaka eyi-130. Lokhu kuba yiminyaka engama-215 eKhanani neminyaka engama-215 eGibhithe, kube isamba seminyaka engama-430. Kumfundi wesiprofetho lokhu kunikeza ubufakazi obubili, obuvela ezimpawini ezimbili zesivumelwano, ngoPawulu, njengoba kwenzeka nango-Abrama owaguqulwa igama lakhe. UPawulu ukhomba ku-430, kanti u-Abrama ukhomba ku-400. Ukugcwaliseka “komugqa phezu komugqa” kweziprofetho zesikhathi ezimbili ezihlobene kuhlotshaniswa nenkathi yesivumelwano sokuqala eyaholela ekumisweni kwabantu bakaNkulunkulu abakhethiweyo.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

Lapho uKristu efika emlandweni ukuze aqinise isivumelwano nabaningi isonto elilodwa, lelo sonto lalimelela iziprofetho zesikhathi ezimbili ezihlobene ngokuhlanganyela. Isiprofetho sikaPawulu seminyaka engamakhulu amane namashumi amathathu singahlukaniswa sibe izingxenye ezimbili ezilinganayo, njengangesonto likaKristu. Iminyaka engu-215 eKhanani, ilandelwa yiminyaka engu-215 eGibhithe, ifanekisela ubufakazi bukaKristu uqobo Lwakhe izinsuku eziyi-1260, bulandelwe yizinsuku eziyi-1260 zobufakazi bukaKristu kumuntu wabafundi baKhe. Izinsuku eziyi-2520 uKristu aqinisa ngazo isivumelwano nazo zimelela izikhathi eziyisikhombisa eziyileyo “mpikiswano yesivumelwano saKhe.”

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

Kusukela ngonyaka ka-723 BC kuze kube ngu-1798 kuyiminyaka eyi-2520, futhi leyo minyaka ihlukaniswe yaba yizikhathi ezimbili zeminyaka eyi-1260, emele ubuqaba obunyathela phansi indlu engcwele nebutho iminyaka eyi-1260, kulandelwe ubupapa obunyathela phansi indlu engcwele nebutho iminyaka eyi-1260. Maphakathi nesonto likaKristu kwakuyisiphambano, futhi maphakathi nesonto (538) kuveza iminyaka eyi-1260 yobufakazi bobuqaba, kulandelwe iminyaka eyi-1260 yobufakazi bobuqaba obuvela kumfundi wobuqaba ongubupapa. Ngesikhathi umbuso kaKristu womusa unikezwa amandla esiphambanweni, wawufanekisela u-538, ngesikhathi umbuso womphikukristu unikezwa amandla. Esiphambanweni, u-Israyeli ongokoqobo wadlulwa kwase kuqala u-Israyeli womoya. Ngo-538, ubuqaba obungokoqobo badlulwa, kwase kuqala ubuqaba bomoya.

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Isiprofetho sika-Abrama seminyaka engamakhulu amane, siphinde sibe yiminyaka engamakhulu amane namashumi amathathu. Siyisiprofetho esisodwa, kodwa esethulwe ngezimpawu ezimbili zesivumelwano. Lezo ziprofetho ezimbili zesikhathi ezihlobene zazikhomba ubugqila nokukhululwa kwabantu bakaNkulunkulu okwakuzogcwaliseka ekuqaleni komlando wesivumelwano sika-Israyeli wasendulo. Ekupheleni komlando wesivumelwano sika-Israyeli wasendulo, kukhona isiprofetho esisodwa sesikhathi esivumelana nesinye, ebudlelwaneni bosuku bube unyaka, ngaleyo ndlela kukhonjiswa iziprofetho ezimbili zesikhathi ezigcizelela ukukhululwa nobugqila.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

Emlandweni ophakathi nendawo wokuqala nokuphela kuka-Israyeli wasendulo sithola uDaniyeli ekuthunjweni kwaseBabiloni. Kuleyo mlando wesivumelwano, okhomba ubugqila kanye nesithembiso sokukhululwa, kubekwa phambili isiprofetho esibopha ndawonye umlando wesivumelwano sika-Israyeli wasendulo nomlando wesivumelwano sika-Israyeli wanamuhla. Encwadini kaDaniyeli, kuvezwa iziprofetho ezimbili zesikhathi. “Isifungo” sikaMose esithi “izikhathi eziyisikhombisa” sikaLevitikusi amashumi amabili nesithupha sikhonjwa kuDaniyeli 9/11, kanye nombuzo wevesi leshumi nantathu kuDaniyeli isishiyagalombili, oholela empendulweni yevesi leshumi nane, ekhomba isiprofetho seminyaka eyizi-2300. “Isifungo,” okuthi uma sephuliwe sibe “isiqalekiso sikaMose” kuDaniyeli isishiyagalolunye ishumi nanye, lapho sesenziwa ngonyaka ka-677 BC ngokumelene nombuso waseningizimu, saphetha ngo-Okthoba 22, 1844, njengoba kwaphela kanjalo neminyaka eyizi-2300. Kokubili ukusakazwa kwezi-2520 kutholakala embuzweni wevesi leshumi nantathu, futhi impendulo yevesi leshumi nane iyi-2300.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

NjengoMose, u-alpha womlando wesivumelwano wakwa-Israyeli wasendulo, nanjengoKristu, u-omega womlando wesivumelwano wakwa-Israyeli wasendulo, umlando wokuqala we-alpha wakwa-Israyeli wanamuhla wawuhlanganisa iziprofetho ezimbili zesikhathi ezihlobene. Esinye simelela ukuboshwa nobugqila, kanti esinye simelela ukukhululwa. Ukwahlukaniswa kweminyaka engama-430 yaba yizikhathi ezimbili ezilinganayo emlandweni we-alpha wakwa-Israyeli wasendulo kwakufanekisa ukwahlukaniswa okungokwesiprofetho okwaphindwa ngesonto uKristu aqinisa ngalo isivumelwano; futhi isikhathi esihlobene sokwahlulelwa ngenxa yokwephula isivumelwano, esahlukaniswa saba yizikhathi ezimbili ezilinganayo, sibeka ofakazi ababili bokuthi umlando we-alpha wakwa-Israyeli wanamuhla wawuyokuba nesibopho esifanayo esingokwesiprofetho. Iminyaka engama-2520 neminyaka engama-2300 ephela ndawonye inikeza ufakazi wesithathu weziprofetho ezimbili zesikhathi ezihlobene, ezinesiprofetho esihlukaniswe ngokulinganayo phakathi nendawo.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Ofakazi abathathu babengaholela umphefumulo ukuba ulindele ukuthi lapho iNkosi ingena esivumelwaneni nabayizinkulungwane eziyikhulu namashumi amane nane nane emlandweni we-omega wakwa-Israyeli wanamuhla, kuyoba khona iziprofetho ezimbili ezihlobene zesikhathi sesiprofetho, kanye nenkathi ehlangene ehlukaniswe yaba izingxenye ezimbili ezilinganayo, kodwa lokhu akunakuba njalo, ngokuba lapho iNkosi ingena esivumelwaneni no-Israyeli wanamuhla, yaphakamisa isandla saYo ezulwini yamemezela ukuthi isikhathi sasingasekho.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

Isivumelwano sabayizinkulungwane eziyikhulu namashumi amane nane simelwe yizinkwa ezimbili zokuzunguzwa zomnikelo kakolweni wezithelo zokuqala. Isakhiwo esingokwesiprofetho sofakazi abathathu, silandelwe ubufakazi obuphindwe kabili obungenawo umehluko wesikhathi esingokwesiprofetho, sitholakala emnikelweni ka-Abrama wethokazi lenkomo (elahlukaniswa ngokulinganayo), nembuzi yensikazi (eyahlukaniswa ngokulinganayo), nenqama (eyahlukaniswa ngokulinganayo), kulandelwe ijuba lofudu nejuba.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Iminikelo emithathu yokuqala yonke yayineminyaka emithathu ehambisana nomfanekiso wayo, okukhombisa ukuthi imele iminikelo emithathu eyayinesikhathi sesiprofetho. Akugcini ngokuthi le minikelo emithathu yonke yayinesikhathi sesiprofetho, kodwa ngayinye yayo yayinesikhathi sesiprofetho esahlukaniswa ngokulinganayo saba yizikhathi ezimbili. Ijuba lofudu nejuba elincane akunaminyaka ebekwe kukho; kwakudingeka nje kube kuncane, ngoba kumele isizukulwane sokugcina sabantu besivumelwano, esimelelwa yizinyoni ezimbili, noma imihlambi emibili.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Imihlambi emibili imelela isixuku esikhulu kanye nezinkulungwane eziyikhulu namashumi amane nane, kodwa izinyoni ezimbili zithwala incazelo yesibili. Ijuba lingomunye weminikelo yendlu engcwele, futhi lapho ubheka ukukhonjwa kwejuba njengomnikelo, ngokuvamile kunalokho okuphambene lisho uhlobo lwehobe; kanti ijuba emnikelweni ka-Abrama likhomba inyoni esencane kakhulu kangangokuthi ayikakhiphi izimpaphe, noma okubi nakakhulu, inyoni ezimpaphe zayo zihlutshiwe. Kuleli zinga lesiprofetho lezi zinyoni ezimbili ziwukolweni nokhula.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

Ezinsukwini zokugcina ibhanela liyophakanyiselwa emazulwini njengenyoni, futhi lokho liyokwenza ngaso leso sikhathi lapho izinyoni ezimbili ezingcolileyo ziyophakamisa ububi, zibubeke esihlalweni sabo sobukhosi eShinari.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

> Khona-ke ingelosi eyayikhuluma nami yaphuma, yathi kimi: Phakamisa amehlo akho manje, ubone ukuthi kuyini lokhu okuphumayo. Ngase ngithi: Kuyini? Yase ithi: Lesi yisilinganiso se-efa esiphumayo. Yaphinda yathi: Lokhu kungukubonakala kwabo emhlabeni wonke. Futhi bheka, kwaphakanyiswa isisindo sethalente lomthofu; futhi lona ngowesifazane ohlezi phakathi kwesilinganiso se-efa.

> And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

> Wasesethi, Lokhu ngububi. Waseluphonsa phakathi kwe-efa; wayesephonsa isisindo somthofu emlonyeni walo.

> Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Ngase ngiphakamisa amehlo ami, ngabuka; bheka, kwaphuma abesifazane ababili, umoya wawusemaphikweni abo; ngoba babenamaphiko anjengamaphiko onogolantethe; base bephakamisa i-efa phakathi komhlaba nezulu. Ngase ngithi engelosini eyayikhuluma nami, Bayiyisaphi laba i-efa na? Yase ithi kimi, Ukuba bayakhele indlu ezweni laseShinari; futhi iyoqiniswa, ibekwe khona phezu kwesisekelo sayo siqu. Zakariya 5:5–11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

Ubupapa, obubonakaliswa ngokuthi “ububi,” noma ngokukaPawulu ngokuthi “lowo omubi,” bamukela inxeba labo elibulalayo ngo-1798, lapho ithalenta lomthofu labekwa phezu kwesitsha ahlezi kuso. Emva kwalokho imimoya nokuphikisana kobuProthestani obuhlubukileyo kuyomphakamisa futhi bamakhele indlu eShinari, ngesikhathi esifanayo lapho uNkulunkulu eseqedile ukwakha indlu Ayakuyiphakamisa ibe yisibonakaliso. KuZakariya isibonakaliso somgunyathi singowesifazane wobubi, kanti isibonakaliso simelwe ngamajuba. Ngaleso sikhathi izwe liyobe selikhetha phakathi kweRoma, okuyisibaya sazo zonke izinyoni ezingcolileyo nezinengekayo, noma ijuba, uphawu lwesivumelwano sikaNkulunkulu nesintu.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Wamemeza ngezwi elinamandla, wathi: Liwile, liwile iBabiloni elikhulu, seliphenduke indawo yokuhlala yamademoni, nesibaya sabo bonke omoya abangcolileyo, nesibaya sazo zonke izinyoni ezingcolileyo nezinengekayo. IsAmbulo 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

UKristu washo maqondana nokufa nokuvuka Kwakhe wathi, ‘dilizani leli thempeli, mina ngiyakulivusa ngezinsuku ezintathu.’ Lezo zinsuku ezintathu zimelela isikhathi esiyisiprofetho lapho kuvuswa khona ithempeli, njengoba kwaba njalo ngoMose, ngoKristu, nangamaMillerite. Imfuneko yeminyaka emithathu emnikelweni ka-Abrama wethokazi, wembuzi yesifazane, neyenqama imelela ukuthi ngaphakathi komlando ngamunye kule mithathu yezivumelwano esesikucabangela manje, kwakuyokwakhiwa ithempeli. Ithempeli lokugcina lesivumelwano labayizinkulungwane eziyikhulu namashumi amane nane liyisibonakaliso okufanele siphakanyiselwe phezulu njengomqhele ezulwini. Ngenxa yalesi sizathu, ithokazi, imbuzi yesifazane, nenqama kuyizilwane zomhlaba, ngaleyo ndlela kwenziwa umehluko nezinyoni ezindiza emazulwini. Ithempeli lesivumelwano elakhiwayo ezinsukwini zokugcina yilapho iJerusalema iphakanyiswa ngaphezu kwawo wonke amagquma nezintaba.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Nakuba ngingakakahloniphi yonke ingxenye yesinyathelo sokuqala kwezintathu zesivumelwano sika-Abrama, kuze kube manje, yonke ingxenye esesiyicabangile inofana nayo ekuqaleni nasekupheleni kuka-Israyeli wasendulo ongokoqobo, nasekuqaleni kuka-Israyeli wanamuhla. Sibonisile izinyathelo ezintathu zezingelosi zeSambulo 14 esinyathelweni sokuqala sesivumelwano sika-Abrama. Ifraktali lezingelosi ezintathu elisesinyathelweni sokuqala sesivumelwano sika-Abrama liyakuqinisekiswa ngokucace nakakhulu lapho sicabangela izinyathelo zesibili nesesithathu zesivumelwano sika-Abrama.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

“Imihlatshelo eyisishiyagalombili” ka-Abrama ayimeleli kuphela imihlatshelo eyayizoba yingxenye yemikhosi yendawo engcwele kaMose, kodwa futhi ikhomba futhi iqinisekisa indima yesikhathi sesiprofetho endabeni yabantu bakaNkulunkulu besivumelwano. Iqinisekisa ukuqala nokuphela kuka-Israyeli njengabantu abakhethiweyo bakaNkulunkulu, noma ngabe kungokwangokoqobo noma ngokomoya.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

Iminyaka kaPawulu engu-430 iyisikhathi sesiprofetho esingenakuhlukaniswa ngokunengqondo neminyaka ka-Abrama engu-400. Lapho ibekwa phezu kwenye, ikhiqiza isikhathi seminyaka engamashumi amathathu, silandelwe yiminyaka engamakhulu amane. Yilapho esizoqhubekela khona esihlokweni esilandelayo.

> “The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

> “Iziprofetho ezilotshwe eTestamenteni Elidala ziyizwi leNkosi lezinsuku zokugcina, futhi ziyogcwaliseka ngokuqinisekileyo njengoba sibonile incithakalo yaseSan Francisco.” Incwadi 154, Meyi 26, 1906.

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