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

Incwadi kaJoweli kanye neBandla Lama-Adventist Okwesikhombisa losuku laseLawodisiya - Inombolo Yamashumi Amabili Nanye

Number Twenty-One

Inombolo Yamashumi Amabili Nanye

Author

Jeff Pippenger

Published

December 31, 2025

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> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> Futhi kusukela esikhathini lapho umhlatshelo wansuku zonke uyakususwa, futhi kumiswe isinengiso esiletha incithakalo, kuyakuba yizinsuku eziyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye. Daniyeli 12:11.

Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.

Kusukela mhla zingama-22 kuMfumfu 1844, ukusetshenziswa kwesikhathi sesiprofetho akuseyona indlela efanele yokusebenzisa isiprofetho kulabo abafisa ukuhlukanisa kahle izwi leqiniso. Isikhathi seminyaka eyi-1290 esivesini leshumi nanye kufanele sisetshenziswe njengesikhathi esingokomfanekiso emva kuka-1844, futhi ukusetshenziswa kwaso emva kuka-1844, okungukuthi, isikhathi esingenazo izingxenye “zesikhathi,” kufanele kugcine ukuqonda okuyisisekelo kweqiniso, njengoba kwakuqondwa ngaphambi kuka-1844. I-1290 imele isikhathi esiyi-30, esilandelwa yi-1260. Ukuqonda ngaphambi kuka-1844 kwakungukuthi iminyaka engamashumi amathathu kusukela ku-508 kuze kube ku-538 yayimele isikhathi sokulungiselela umphikukristu ukuba aqale ukubusa kusukela ku-538 kuze kube ku-1798.

The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.

Uguquko lweminyaka engama-30 luyisihloko uPawulu akhuluma ngaso kweyesi-2 kwabaseThesalonika. UPawulu akafaki nkomba kunoma yiluphi uhlangothi “lwesikhathi,” kodwa uchaza izimpawu zesiprofetho zobuqaba obudlulela ebupapeni phakathi kwaleyo minyaka engamashumi amathathu. Khona-ke kwaqala ukubusa kobupapa. Ukuqonda komlando, okungenalo nhlobo uhlangothi lwesikhathi, kubonisa uguquko lombuso wesine wesiprofetho seBhayibheli lusiya embusweni wesihlanu, kulandelwe olokuqala kwezimbili zokugezwa kwegazi kobupapa, ngaleyo ndlela kufanekisa uguquko lombuso wesithupha lusiya enhlanganweni ephindwe kathathu kadrako, yesilo, neyomprofethi wamanga, kanye nokugezwa kwegazi kwesibili kobupapa.

The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.

Ukulungiselelwa kweminyaka engamashumi amathathu okulandelwa yisikhathi sesiprofetho kuwuphawu oluyinhloko lwesivumelwano sikaNkulunkulu nabantu abakhethiweyo. Ukuguquka kwamandla amabili phakathi neminyaka engamashumi amathathu, okulandelwa yiminyaka eyi-1260 yokushushiswa, kuhambisana neminyaka engamashumi amathathu kaKristu yokulungiselelwa, elandelwa yizinsuku eziyi-1260 zensindiso. Ukulungiselelwa komphikukristu kweminyaka engamashumi amathathu kwakuwukulingisa okungamanga kokulungiselelwa kukaKristu kweminyaka engamashumi amathathu. Ukuphela kweminyaka engamashumi amathathu kukhomba noma ukuhlonyiswa kukaKristu amandla ekubhapathizweni kwaKhe, noma ukuhlonyiswa ngamandla komphikukristu ngo-538. Ukuhlonyiswa ngamandla komphikukristu kwavela ekusekelweni kwezomnotho nezempi okwavela embusweni owandulelayo, kanti amandla athululelwa phezu kukaKristu avela embusweni wangaphambilini Awushiya eminyakeni engamashumi amathathu ngaphambili.

The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.

Ukuhlukana kwalezizikhathi ezimbili kuphawulwa ngokunika amandla, futhi ukuhlukana kwalezizikhathi ezimbili ezibekwe ngu-Abram noPawulu kuyabonakala ngokukuqhathanisa okulula. Ekuhlukaneni kweminyaka engamashumi amathathu kuka-Abram noPawulu, isikhathi sokulungiselela kwakuyiminyaka engamashumi amathathu yokuqala emele inqubo yesivumelwano, eyayinika inzalo ka-Abram amandla okugcwalisa isiprofetho sobugqila eGibhithe. Iminyaka engamakhulu amane namashumi amathathu inomunye futhi umhlukaniso ongokomfanekiso, ngoba uma isetshenziswa ngokufanele, iminyaka engamakhulu amabili neshumi nanhlanu yokuqala imelwa ngummeleli kaNkulunkulu noFaro. Ngokuba kuJosefa naseminyakeni yokuqala eyi-215 kwakunguFaro omuhle, futhi kuMose naseminyakeni yesibili eyi-215 kwakunguFaro omubi.

That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.

Leso sehlukaniso sikhomba izikhathi ezimbili zezizukulwane ezine. Izizukulwane ezine zokuqala zingabekwa phezu kwezizukulwane ezine zesibili, umugqa phezu komugqa, futhi ngokwenza kanjalo, uJosefa noMose, i-alpha ne-omega engokwesiprofetho, bahlanganyela noFaro omuhle we-alpha kanye noFaro omubi we-omega. Kunokukhanya okukhulu okungatholwa kulokhu kubhekwa okufanisayo, kodwa mina ngimane ngikhomba ukuthi isibikezelo sika-Abrama sesizukulwane sesine sikhomba ofakazi ababili bezizukulwane ezine eminyakeni engama-430. Ukumelwa okuphindwe kabili kwezizukulwane ezine kutholakala ezizukulwaneni ezilotshiwe zikaGenesise ezine nezihlanu. Lapho sicabangela uKhayini noSethi njengesiqalo sohlu lwemigqa yegazi, sithola ukuthi kunezizukulwane eziyisishiyagalombili kusukela kuSethi kuya kuNowa, nokuthi lapho zihlukaniswa phakathi nendawo kuba khona ukumelwa kwezikhathi ezimbili zezizukulwane ezine. Lokhu kuyabonakala emigqeni yomibili yezizukulwane eziyisishiyagalombili, kaSethi nekaKhayini.

The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.

Izizukulwane ezisahluko sesine nesesihlanu zivezwe ngokufinyelela emaphethelweni emigqa yazo, okuyiNowa. UNowa uyisibonakaliso sesivumelwano sikaNkulunkulu nesintu, njengoba kufanekiswa ngothingo lwenkosazana. U-Abrama uyisibonakaliso sesivumelwano sikaNkulunkulu nesizwe esikhethiweyo, njengoba kufanekiswa ukusokwa. Lezo zivumelwano ezimbili zihlala ziboshene ndawonye, futhi kuGenesise ishumi nanye, lapho sithola khona umbhoshongo waseBabele ngokushesha emva kukazamcolo kaNowa, kulapho kubekwa khona uzalo oluholela ku-Abrama. Kuleso siqephu kuyizizukulwane eziyishumi, hhayi eziyisishiyagalombili. Esiqephwini esiholela ku-Abrama nasesiqephwini esiholela kuNowa kumelwe izivumelwano zikaNowa nezika-Abrahama.

In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.

Endimeni yesahluko seshumi nanye eqondiswe kubantu abakhethiweyo sithola ukuthi izizukulwane ezimbili zalezo zithwele ukukhanya okukhulu.

> And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.

> UEbheri waphila iminyaka engamashumi amathathu nane, wazala uPelegi. UEbheri, emva kokuzala uPelegi, waphila iminyaka engamakhulu amane namashumi amathathu, wazala amadodana namadodakazi. UPelegi waphila iminyaka engamashumi amathathu, wazala uRewu. UGenesise 11:16–19.

The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”

Ukubhekiselwa ku-Eberi kungokokuqala ukubhekiselwa egameni lesiHebheru elagcina selaziwa njengegama lesiHebheru elithi “Hebheru.” Ohlwini lozalo lwesizwe esikhethiweyo, omunye wenzalo eyishumi uqanjwa ngokuthi uHebheru, okuyilo igama isizwe esikhethiweyo esasizokwaziwa ngalo. Emavesini amathathu kusetshenziswa u-Eberi noPelegi ukuphawula umehluko wohlanga lwamaHebheru olukhethiweyo. U-Eberi usho “ukuwela” noma “lowo owela,” futhi uyimpande yegama elithi “Hebheru.” U-Abrama uwuphawu lwalabo abawela besuka eBhabhiloni beya eZweni Lesithembiso. “Pelegi” usho “ukwehlukaniswa” noma “ukuhlukaneka,” njengoba kubhekiswe kukho kuGenesise 10:25, lapho sitshelwa khona ukuthi ngezinsuku zikaPelegi “umhlaba wahlukaniswa.”

Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.

UEberi noPelegi bamele ukuhlukana okungokwesiprofetho kulabo abafisa ukuhlukanisa ngokufanele izwi leqiniso. Uhlu lozalo lukaNowa lwaveza imigqa emibili yesishiyagalombili, eyayimele amaqoqo amabili ezizukulwane ezine, njengoba kunjalo nangeminyaka engama-430 eGibhithe. Uhlu lozalo lukaGenesise ishumi nanye lumelelwa ngeshumi, hhayi ngesishiyagalombili, ngokuba luwuhlu lozalo lwesizwe esikhethiweyo. Isizwe esikhethiweyo sihlukaniswe saba ngamaqembu amabili amahlanu, ngaleyo ndlela sivumelaniswe nomfanekiso wezintombi eziyishumi, okuwumfanekiso wabantu besivumelwano sikaNkulunkulu.

In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.

Kulolo hlu lozalo lwabantu abakhethiweyo, igama likaPelegi nokugcwaliseka kwalo emlandweni kumela ukwahlukaniswa kwezigaba ezimbili zezintombi ezihlakaniphile noma eziyiziwula, khona impela kuleso sikhathi somlando weBhayibheli lapho umhlaba wahlukaniswa khona embhoshongweni waseBabele. Ohlwini lwabayishumi, uPelegi ungowesihlanu, ngokuba lokho kuyisizinda sabayishumi. U-Eberi umHeberu, ofanekiselwa ngu-Abrama, umele intombi eyisiwula ewela ngale ibe yintombi ehlakaniphile, lapho lezo zigaba ezimbili zehlukaniswa ekukhaleni kwaphakathi kwamabili. U-Eberi, owokuqala ngokuba ngumHeberu ngegama, umele u-Abrama, owokuqala ngokuba ngumHeberu ngesivumelwano. Lapho iNkosi ibiza u-Abrama ukuba aphume eBabiloni, lokho kwafanekisela umlayezo wokukhala kwaphakathi kwamabili, okuwukunikezwa amandla kwengelosi yesibili, ebiza amadoda nabesifazane ukuba baphume eBabiloni.

The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.

Umfanekiso wemifanekiso wezintombi eziyishumi uvezwa ngo-Eberi noPelegi bemelela ubizo lokuphuma, ngaphambi nje kokuba umugqa wokwahlukanisa kaPelegi uvale umnyango wesikhathi somusa. Ebudlelwaneni besiprofetho u-Eberi waphila iminyaka engama-430 ngemva kukaPelegi, owabe esephila iminyaka engama-30. Isinyathelo sokuqala sesivumelwano sika-Abrama esiphindwe kathathu simelelwa ngo-Eberi noPelegi. U-Abrama, njengo-Eberi noPelegi, njengomugqa wokwahlukanisa phakathi kwezigaba ezimbili. Ukwengeza kukaPawulu esiprofethweni sika-Abrama kuwukwengeza kukaPelegi esiprofethweni sika-Eberi. U-Eberi wamemezela iminyaka engama-400, kodwa uPelegi waveza iminyaka engama-430. Ngakho-ke uPelegi wayemelela uPawulu, kanye nokwengeza kukaPawulu iminyaka engama-30 kuleyo minyaka engama-400, futhi inkonzo kaPawulu yayiwukukhomba uPelegi wesiprofetho seBhayibheli. Lo “Pelegi” wesiprofetho seBhayibheli uPawulu awukhomba wayemelela ukuhlukaniswa kwesizwe kusuka kokungokoqobo kuye kokomoya.

From Shem to Peleg is five descendants, and from Rue to Abram is five.

Kusukela kuShemu kuya kuPelegi kuyizizukulwane ezinhlanu, futhi kusukela kuRue kuya ku-Abrama kuyizizukulwane ezinhlanu.

> 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. Genesis 15:13.

> Wasesethi ku-Abrama: Yazi ngokuqiniseka ukuthi inzalo yakho iyakuba yisihambi ezweni elingesilo elayo, futhi iyakubakhonza; bona bayakuyihlupha iminyaka engamakhulu amane. UGenesise 15:13.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.

> Manje-ke ku-Abrahama nenzalo yakhe kwenziwa izithembiso. Akasho ukuthi, “Nasezintshalweni,” sengathi kukhulunywa ngabaningi; kodwa sengathi kukhulunywa ngomunye, athi, “Nasenzalweni yakho,” okuyiKristu. Lokhu engikushoyo yilokhu, ukuthi isivumelwano esaqinisekiswa ngaphambili nguNkulunkulu kuKristu, umthetho owafika emva kweminyaka engamakhulu amane namashumi amathathu, asikwazi ukusichitha, ukuze wenze isithembiso sibe yize. Ngokuba uma ifa livela emthethweni, alisaveli esithembisweni; kodwa uNkulunkulu walinika u-Abrahama ngesithembiso. Galathiya 3:16–18.

Thirty Years Old

Iminyaka Engamashumi Amathathu Ubudala

Jesus was thirty when he began His ministry.

UJesu wayeneminyaka engamashumi amathathu lapho eqala inkonzo Yakhe.

> And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.

> UJesu uqobo lwakhe waqala ukuba cishe neminyaka engamashumi amathathu, engowokuzalwa, njengoba kwakucatshangwa, kaJosefa, indodana kaHeli. Luka 3:23.

Joseph began to serve Pharaoh in Egypt when he was thirty years old.

UJosefa waqala ukukhonza uFaro eGibhithe eneminyaka engamashumi amathathu ubudala.

> And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.

> UJosefa wayeneminyaka engamashumi amathathu lapho ema phambi kukaFaro inkosi yaseGibhithe. UJosefa wasuka ebusweni bukaFaro, wadabula lonke izwe laseGibhithe. UGenesise 41:46.

The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.

Umprofethi uHezekeli wayeneminyaka engamashumi amathathu ngesikhathi eqala inkonzo yakhe, futhi inkonzo yakhe yaqhubeka iminyaka engamashumi amabili nambili.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Kwathi ngomnyaka wamashumi amathathu, ngenyanga yesine, ngosuku lwesihlanu lwenyanga, mina ngisekhona phakathi kwabathunjiweyo ngasemfuleni iKhebhari, amazulu avuleka, ngabona imibono kaNkulunkulu. Hezekeli 1:1.

Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.

UZekeli unezinkomba eziningi zomlando emibhalweni yakhe kunanoma yimuphi omunye umprofethi. Kukhona izinkomba eziqondile eziyishumi nantathu ezibhekisela ezinsukwini ezingaqinisekiswa emibhalweni kaHezekeli, futhi, bengazi, izazi zeBhayibheli nezazi-mlando ziyaqinisekisa ukuthi inkonzo yakhe yathatha iminyaka engamashumi amabili nambili, nakuba zingazi ukuthi amashumi amabili nambili ayisibonakaliso sabayizinkulungwane eziyikhulu namashumi amane nane.

King David was thirty years old when he began to reign and he reigned for forty years.

Inkosi uDavide yayineminyaka engamashumi amathathu lapho iqala ukubusa, yabusa iminyaka engamashumi amane.

> David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.

> UDavide wayeneminyaka engamashumi amathathu lapho eqala ukubusa, wabusa iminyaka engamashumi amane. EHebroni wabusa phezu kukaJuda iminyaka eyisikhombisa nezinyanga eziyisithupha; eJerusalema wabusa iminyaka engamashumi amathathu nantathu phezu kwawo wonke u-Israyeli noJuda. 2 Samuweli 5:4, 5.

David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.

Ukubusa kukaDavide kweminyaka engamashumi amane kuyinombolo engokomfanekiso, futhi inkathi yeminyaka engama-40 injengo-Abrama noPawulu yeminyaka engama-430, ngoba leyo minyaka engama-40 ihlukaniswe yaba izingxenye ezimbili (7 nengxenye no-33 weminyaka). Izikhathi ezimbili zokubusa kukaDavide kweminyaka engamashumi amane ziqukethe imfumbe eyengeziwe engokwesiprofetho, ngoba omunye ufakazi weBhayibheli ubhala lezo zikhathi ezimbili njengeminyaka eyisikhombisa neminyaka engamashumi amathathu nantathu. Lezo zinyanga eziyisithupha ezengeziwe ku-Second Samuel zimelelani, futhi kwenzeka kanjani ukuba u-7.5 no-33 babe ngu-40? Kukhona ukugqagqana kwezinyanga eziyisithupha okumele kumele iqiniso elingokwesiprofetho.

> And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.

> Izinsuku uDavide abusa ngazo phezu kuka-Israyeli zaba yiminyaka engamashumi amane; iminyaka eyisikhombisa wabusa eHebroni, neminyaka engamashumi amathathu nantathu wabusa eJerusalema. 1 AmaKhosi 2:11.

22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.

22 iyinombolo emele ukuhlanganiswa kobuNkulunkulu nobuntu, futhi inkonzo kaHezekeli yathatha iminyaka engamashumi amabili nambili. Iminyaka eyishumi nane kaJosefa ihlukaniswe yaba yizikhathi ezimbili zeminyaka eyisikhombisa, iviki lesivumelwano likaKristu lahlukaniswa laba yizikhathi ezimbili ezilinganayo zezinsuku eziyi-1260, futhi ukubusa kukaDavide kweminyaka engamashumi amane kwahlukaniswa kwaba yizikhathi ezimbili, kunophawu olwengeziwe oluxhumanisa lezo zikhathi ezimbili.

Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.

UJesu unguMprofethi, uMpristi neNkosi. Ezinsukwini zokugcina Uyophakamisa ibandla laKhe elinqobayo njengesibonakaliso, futhi lelo bandla limelelwa nguKristu, umprofethi, umpristi nenkosi, ohlanganise ubuNkulunkulu baKhe nabantu, abamelwa nguHezekeli umprofethi, uJosefa umpristi noDavide inkosi. Izimpawu ezine zimelela amadoda amathathu ahloniphekileyo esithandweni somlilo esasishiswe izikhathi eziyisikhombisa ngaphezu kokujwayelekile, kwase kubonakala owesine, futhi wayenjengendodana kaNkulunkulu. Umhlaba wonke wawumelwe emkhosini wesithombe segolide sikaNebukadinesari, futhi bonke babona ibandla elinqobayo elakhiwa umprofethi ongumuntu, umpristi ongumuntu nenkosi engumuntu, besekelwa nguMuntu wesine wobuNkulunkulu.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “USathane ubambe umhlaba wonke ekuthunjweni. Ulethe iSabatha lesithombe, ebonakala elinika ukubaluleka okukhulu. Untshontshe ukuhlonishwa kwezwe lobuKristu wakususa eSabatheni leNkosi wakuyisa kuleli Sabatha lesithombe. Umhlaba ukhothamela isiko, umyalo owenziwe ngabantu. Njengoba uNebukadinesari wamisa isithombe sakhe segolide ethafeni laseDura, ngaleyo ndlela waziphakamisa, kanjalo noSathane uyaziphakamisa kuleli Sabatha lamanga, alintshontshele ngalo ubukhazikhazi bezulu.” Review and Herald, Mashi 8, 1898.

## The Number Four

Inombolo Yesine

At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”

Ezingeni lesiprofetho, amashumi amane ayisishiyagalolunye sika-Abrama esivela kwamakhulu amane akhe, kanti amane ayisishiyagalolunye samashumi amane. Noma yisiphi isici sesiprofetho esitholakala enombolweni yesine, kufanele sivumelane nesimboli samashumi amane, sona-ke okufanele sivumelane nesimboli samakhulu amane. Ngokomongo, isine sivame ukumela “umhlaba wonke,” ukuqonda okujwayelekile, kodwa siphinde simele “ukuqhubekela phambili” futhi kwezinye izingqikithi “ukubhujiswa okuqhubekayo.”

The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.

Amacilongo amane okuqala kwawayisikhombisa amele ukubhujiswa okuqhubekayo kweRoma yaseNtshonalanga. IRoma yaseMpumalanga eConstantinople yagcina ngokuzithoba kumaSultan amane ama-Ottoman. Umugqa phezu komugqa, iRoma yaseMpumalanga neyasentshonalanga yehleka kancane kancane ngezikhathi ezine, ezimelwe amacilongo amane, ngesikhathi esifanayo futhi yehliswa yi-Islam yamacilongo esihlanu nesesithupha. Ngokuhlangene le migqa emibili ikhomba ukuwa kweRoma ezizukulwaneni ezine zamacilongo, kuyilapho impi eyandayo ne-Islam iholela ekubhujisweni kokugcina lapho amaSultan amane e-Islam ethatha ubukhosi phezu kombuso. Umlando wasentshonalanga nowasempumalanga waqala ngokwehlukaniswa koMbuso nguConstantine ngo-330.

The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.

Amacilongo amane eRoma yasentshonalanga aqala ngo-330, kanti icilongo lesihlanu nelesithupha limelela amandla ehlisa iRoma yasempumalanga, yona iRoma yasempumalanga nayo eyaqala ngo-330. Kokubili iRoma yasempumalanga neyasentshonalanga kwaba nengxenye emsebenzini wokubeka amandla obupapa esihlalweni sobukhosi somhlaba ngo-538, ngakho-ke le migqa emibili, eyasentshonalanga neyasempumalanga, ifanekisa izimpondo ezimbili ze-United States, obuyisela amandla obupapa esihlalweni sobukhosi emthethweni weSonto. IRoma yasentshonalanga iwuphawu lobuqili bebandla ebudlelwaneni besiprofetho, kanti iRoma yasempumalanga iwuphawu lobuqili bombuso.

Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.

Ngaphakathi emlandweni wokuwa kweRoma yasentshonalanga neyasempumalanga, umlando weRoma yobupapa uyabekwa obala. Kuqala ngebandla labafundi, elimelelwa yi-Efesu, amabandla amathathu okuqala aholela ebandleni lesine, okuyibupapa kusukela ku-538 kuze kube ngu-1798. KusAmbulo 13, ibupapa bukhonjiswa njengobubusa izinyanga ezingama-42, emva kokuba isilonda salo esibulalayo sango-1798 siphulukisiwe emthethweni weSonto. “Isikhathi asisekho” emva kuka-1844, ngakho-ke izinyanga ezingamashumi amane nambili ziyisifanekiselo sesikhathi sokushushiswa kusukela emthethweni weSonto kuze kube uMikayeli esukuma. Amaphayona aqonda ukuthi amabandla, izimpawu nezimpondo zazimelela imigqa emithathu yomlando egijima ngokuhambisana komunye nomunye. Ukubeka ubufakazi besiprofetho beRoma yasentshonalanga phezu komugqa weRoma yasempumalanga naphezu komugqa weRoma yobupapa akusikho ukusetshenziswa kwesiprofetho okwasetshenziswa ngamaMillerite, kodwa le ndlela ayiphikisani nanoma yikuphi ukuqonda kwabo osekumisiwe.

Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.

Umugqa phezu komugqa, amacilongo amane okuqala kumelwe abekwe phezu komlando omelwe yicilongo lesihlanu nelesithupha, bese kuthi umugqa wamabandla amathathu okuqala aholele enkathini yokushushiswa kobupapa emelwe yibandla lesine. Amacilongo amane emgqeni wokuqala, osultan abane emgqeni wesibili, namabandla amane emgqeni wesithathu. Inani elithi “okune” limelela umhlaba wonke, kodwa futhi limelela ukubhujiswa okuqhubekayo kwamandla ombuso noma enkolo. Lokho elikumele kumiswa yisimo somongo.

At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.

Emthethweni weSonto amandla obupapa ayabuyiselwa. Ngesikhathi sokuqala ubupapa bunikwa amandla, kwaba nesikhathi seminyaka engamashumi amathathu sokulungiselela. Emasontweni amane okuqala, ibandla lesine lingubupapa, kanti ibandla lokuqala kwakungabafundi, elimelelwa njenge-Efesu. Izizukulwane ezintathu zokuqala zebandla lamaKristu zaholela ebandleni lesine laseThiyathira, elimelelwa nguJezebeli. Lapho usufika eThiyathira, ngonyaka ka-538, umthetho weSonto wamiswa eMkhandlwini wase-Orleans, ngaleyo ndlela kuhlonzwa umthetho weSonto e-United States, lapho inxeba elibulalayo lika-1798 seliphulukisiwe.

The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.

Umlando kusukela ngowe-1798 kuze kufike umthetho weSonto e-United States umelelwa ngamabandla amane okuqala. Ibandla lesine, iThiyathira, lingumthetho weSonto, kanye nokushushiswa kobupapa okulandela wona. Ibandla lokuqala, i-Efesu, ibandla elalahlekelwa luthando lwalo lokuqala, lagcina selifikile esiphethweni sokubhujiswa okuqhubekela phambili ngezinyathelo ezine, emthethweni weSonto waseThiyathira. Isizukulwane esiholela emthethweni weSonto waseThiyathira siyisizukulwane sesithathu sasePergamo. IThiyathira imelela umthetho weSonto kuze kube sekupheleni kwesikhathi somusa, kanti iPergamo imelela ukuyekethisa kwesizukulwane sesithathu okulungisa indlela yeThiyathira. Isizukulwane sesithathu sasePergamo, kanye nokuyekethisa esikumele, saqala ukugcwaliseka ngesikhathi sikaConstantine, owamisa umthetho weSonto wokuqala ngempela ngowe-321. I-United States yaqala njengewundlu lase-Efesu, kodwa lapho ibuyisela iThiyathira esihlalweni sobukhosi, ikhuluma njengodrako.

The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”

Ukubhujiswa okuqhubekayo kwe-United States kumelwe amasonto amane okuqala eSambulo. Ukubhujiswa okuqhubekayo kombuso wesithupha wesiprofetho seBhayibheli kwenzeka ezizukulwaneni ezine eziholela emthethweni weSonto, lapho isilo somhlaba sikhuluma njengodrako. Isizukulwane sokugcina simelwe yidrako, okuyisilwane esihuquzelayo, njengaseNsimini yase-Edene; ngenxa yalesi sizathu, kokubili uJohane uMbhapathizi noJesu babiza isizukulwane sokugcina sika-Israyeli wasendulo ngokuthi, “isizukulwane sezinyoka ezinobuthi.”

The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.

Isizukulwane sesine nesokugcina singaba “isizukulwane esikhethiweyo” esimele abayizinkulungwane eziyikhulu namashumi amane nane, noma umlingani waso, isizukulwane sezinyoka. Elinye iqembu lenze isimo sikaKristu, kanti elinye lenze isimo sesilo—inyoka. Isizukulwane sezinyoka sivezwe ngokusobala, izikhathi ezine eZwini likaNkulunkulu. Umongo kulowo nalowo mbhalo ocatshangiwe wehlukile.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Kodwa lapho ebona abaningi kubaFarisi nabaSadusi beza ekubhapathizweni kwakhe, wathi kubo: Nzalo yezinyoka, ubani onixwayisile ukuba nibalekele ulaka oluzayo? Mathewu 3:7.

If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”

Uma “isizukulwane sezinyoka” sasingaba nje amazwi athile okweyisa aqondiswe emaqenjini ambalwa abantu uJohane ayengawathandi, khona-ke bekungeke kube khona lutho olungashiwo ngale nkulumo. Kodwa wonke amazwi angaphakathi kweZwi likaNkulunkulu angcwele, ngakho uJohane wayenika abaSadusi nabaFarisi isibongo esithile esiqondile. Leso sibongo sichazwa ngokwesiprofetho ngumongo waleso siqephu lapho sivezwe khona. Kuleso siqephu uJohane uboniswa efeza inkonzo yakhe, bese kubaSadusi nabaFarisi bengena endabeni. Emavesini okuqala uJohane uboniswa njengelithi “izwi lomemezayo ehlane” lika-Isaya.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.

> Ngalezo zinsuku kwafika uJohane uMbhabhathizi, eshumayela ehlane laseJudiya, ethi: Phendukani; ngokuba umbuso wezulu useduze.

> For this is he that was spoken of by the prophet Esaias, saying,

> Ngokuba lo nguye okwakhulunywa ngaye ngumprofethi u-Esaya, ethi,

> The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

> Izwi lomemezayo ehlane, Lungisani indlela yeNkosi, nenze izindlela zayo ziqonde.

> And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

> Lo Johane wayembethe ingubo eyenziwe ngoboya bekamela, enebhande lesikhumba ezinkalweni zakhe; ukudla kwakhe kwakuyizinkumbi noju lwasendle.

> Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.

> Khona kwase kuphuma kuye iJerusalema, neJudiya yonke, nesifunda sonke esizungeze iJordani; babhapathizwa nguye eJordani, bevuma izono zabo. Kodwa lapho ebona abaningi kubaFarisi nabaSadusi beza embhapathizweni wakhe, wathi kubo: Sizukulwane sezinyoka ezinobuthi, ngubani onixwayisile ukuba nibalekele ulaka oluzayo na? Mathewu 3:2–7.

The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.

Isizukulwane sokugcina sakwa-Israyeli wasendulo sibizwa ngokuthi “isizukulwane sezinyoka ezinobuthi,” ngumprofethi owavela ehlane. UJohane ungumprofethi owagcwalisa indima yesithunywa sikaMalaki esalungisa indlela yeSithunywa seSivumelwano, futhi wayeyilo zwi lasehlane elakhonjwa ngu-Isaya.

If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.

Uma sibheka “amaqabunga” njengophawu, sithola ukuthi amelela “ukuzibiza.” Ukukhulunywa ngakho kokuqala kusekuqaleni ngo-Adamu no-Eva, abamboza ukungalungi kwabo ngamaqabunga omkhiwane. Ngaphambili babembethe ingubo yokukhanya, ingubo yokulunga, kodwa lapho lokho sekuphelile, baqaphela ukuthi babenqunu—amaLawodikeya acabanga ukuthi konke abadinga ukukwenza ukufihla ngemuva “kwamaqabunga okuzibiza,” khona-ke konke kuyobe kulungile. Ngokuqhubeka kwalesi siqephu, uJohane ukhuluma ngokuqondile emelene namaJuda aseLawodikeya athembela ohlwini lozalo luka-Abrahama ukuba lusindise wona, ngoba ukuzigqaja kwawo kwakungamaqabunga angenalutho okuzibiza nje kuphela. Izingubo zomuntu zimelela ukuthi ungubani.

Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.

Izihlahla ziyisibonakaliso sabantu nesezombuso, futhi isithelo, igatsha, imbewu, inhlabathi, amanzi, impande, futhi ngokusobala namaqabunga, konke kumelela izibonakaliso ezithile zesiprofetho ngokwako; kodwa ngayinye yalawo maqiniso ixhumene nezinye izibonakaliso ezimelwe emigqeni ehlukahlukene yesiprofetho esebenzisa izibonakaliso zesiprofetho ezakha “isihlahla.” Yebo, isibonakaliso sokuqala sesiprofetho sesihlahla ukuthi simelela uvivinyo lokuphila noma lokufa.

John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.

Umlayezo kaJohane umelelwa yizingubo ayezembethe, nokudla ayekudla. Ukudla okungokwesiprofetho, njengemana ekuqaleni kuka-Israyeli wasendulo, noma iSinkwa saseZulwini ekugcineni, kumelwe kudliwe. Lokho kudla kumelela umlayezo wokuvivinya ongokwesiprofetho okumelwe udliwe, ngokuba kuyinyama kaKristu negazi laKhe. Izingubo uJohane ayezembethe nokudla ayekudla kukhomba umlayezo, nesithunywa esalungisa indlela kaKristu. UJohane uyisifanekiso sesithunywa sokugcina esilungisa indlela kaKristu, oyiSithunywa Sesivumelwano esiza masinyane ethempelini laKhe ngesikhathi somthetho weSonto. Lapho lokho kwenzeka, izintombi eziyiziwula, ezingamaLawodikeya futhi ezingamakhula, zimelela isizukulwane sokugcina sesine salabo abavuma ukuthi bangabantu besivumelwano abafaneleyo baka-Abrahama, njengoba kwenza nabaFarisi nabaSadusi ngesikhathi uJohane evela ehlane.

John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.

UJohane wayegqoka uboya bekamela, nebhande lesikhumba elalinokunamathiselwe okunjengehhanisi, njengalokho izilwane zasemapulazini ezikuthwala kanye nejoka. Wayedla, ngakho-ke umlayezo wakhe wawungowezinkumbi, uphawu oluphambili lobuSulumane emiBhalweni, futhi wahlanganisa umlayezo wakhe wobuSulumane noju.

> And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.

> Indlu ka-Israyeli yakubiza igama lakho ngokuthi iManna; yayinjengembewu yekoriyanda, imhlophe; ukunambitheka kwayo kwakunjengamaqebelengwane enziwe ngoju. Eksodusi 16:31.

Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”

Imana liyisibonakaliso seZwi likaNkulunkulu, futhi lalinambitheka njengoju, okuyinto abaprofethi abayichaza njengokunambitheka komlayezo abavezwa sengathi bayawudla. UJohane waletha umyalezo wobuSulumane njengoba umelelwe izinkumbi, nebhande lesikhumba lekamela nezinwele zekamela. Izinkumbi nekamela kokubili kuyizibonakaliso zobuSulumane. Lowo myalezo wobuSulumane wawuhlanganiswe nokukhanyiselwa kweZwi likaNkulunkulu okumelelwa ngokuthi “uju.”

> Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.

> UJonathani wayesethi: Ubaba ulethe inkathazo ezweni; bhekani, ngiyanincenga, ukuthi amehlo ami akhanyisiwe kanjani, ngoba ngizwile kancane loluju. 1 Samuweli 14:29.

John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.

UJohane akazange nje amele umyalezo wobu-Islamu, kodwa wavela ehlane, njengoba kwenza u-Eliya; futhi uJohane akazange adle uju nje, wadla uju lwasendle, ngokuba yena, njengakuKristu, wayengaqeqeshwanga ezikhungweni zangaleso sikhathi ezazinoju lwazo lomlayezo, olwalumelwe yimvubelo yabaFarisi nabaSadusi. UJohane wadla uju oluvela ehlane, ngokuba waqeqeshwa nguMoya oNgcwele ngaphandle kwezikhungo zenkolo zosuku lwakhe. Ibhande elivamile laleso sikhathi lalinendlela yesixhumi esinyakazayo umuntu ayebophela kuso isembatho sakhe soboya bekamela. Leso sixhumi simela uJohane, owayeyiphuzu lokuguquka kusukela kokwasemhlabeni kuya ethempelini lasezulwini.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “Umprofethi uJohane wayeyisixhumanisi phakathi kwalezi zinkathi ezimbili. Njengommeleli kaNkulunkulu wema obala ukuze abonise ubudlelwane bomthetho nabaprofethi nesikhathi sobuKristu. Wayengukukhanya okuncane, okwakuzolandelwa okukhulu. Ingqondo kaJohane yakhanyiselwa nguMoya oNgcwele, ukuze akhanyisele abantu bakhe; kodwa akekho omunye ukukhanya osewake kwakhanya noma oyoke akhanye ngokucaca okungaka phezu komuntu owileyo njengalokhu okuvela emfundisweni nasesibonelweni sikaJesu. UKristu nomsebenzi waKhe kwakukade kuqondwa ngokufiphele kuphela njengoba kwakufanekiselwa emihlatshelweni yesithunzi. Ngisho noJohane wayengakaqondi ngokugcwele ukuphila kwesikhathi esizayo, okungafi, ngoMsindisi.” The Desire of Ages, 220.

The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.

Isambatho esinezinsika sikaJohane sethulwa khona kanye ngesikhathi sokubhapathizwa kukaKristu, okuyiso esasiyiphuzu lokuguquka, elalimelelwa yileyo ndawo lapho uJohane ayebhapathiza khona. Leyo ndawo yayibizwa ngokuthi iBethabara, okusho “ukuwela ngesikebhe,” futhi iyona kanye indawo u-Israyeli wasendulo angena ngayo eZweni Lesithembiso ephuma ehlane, njengoba noJohane enza.

Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.

Yebo, ukunyakaza kwalabo abayizinkulungwane eziyikhulu namashumi amane nane yibo uJohane abamelelayo, kodwa simane siveza ukuthi ngesikhathi uJesu ebhapathizwa, kwakuyileso sizukulwane yena noJohane abasibiza ngokuthi “isizukulwane sezinyoka.” UJesu weza ukukhulisa umthetho kaNkulunkulu weMiyalo eLishumi, futhi waphefumulela wonke amazwi aseBhayibhelini, ngakho lapho ebiza isizukulwane sokugcina sakwa-Israyeli wasendulo ngokuthi isizukulwane sezinyoka, uyazi ngokuphelele ukuthi umyalo wesibili ukhomba ukwahlulela okwenziwayo esizukulwaneni sesithathu nasesesine.

The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.

Isizukulwane sesithathu nesesine simelela ukwahlulela okuqhubekayo okuphela esizukulwaneni sesine, okuyisizukulwane sezinyoka ezinobuthi. Ubhapathizo lukaKristu lufanekisela u-9/11. Isizukulwane saba-Adventist boSuku lwesiKhombisa baseLawodikeya besisesizukulwaneni saso sokugcina kusukela kuleso sikhathi. Umlayezo kaJohane kubaFarisi nabaSadusi wawungumlayezo waseLawodikeya.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,

> Kodwa kwathi ebona abaningi kubaFarisi nabaSadusi beza ekubhabhathizweni kwakhe, wathi kubo,

> O generation of vipers, who hath warned you to flee from the wrath to come?

> O sizukulwane sezinyoka ezinobuthi, ngubani onixwayisile ukuba nibalekele ulaka oluzayo?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:

> Ngakho-ke thelani izithelo ezifanele ukuphenduka; ningacabangi ukusho phakathi kwenu nithi, Sino-Abrahama njengobaba wethu:

> for I say unto you, that God is able of these stones to raise up children unto Abraham.

> ngokuba ngithi kini, uNkulunkulu angamvusela u-Abrahama abantwana kulawa matshe.

> And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

> Manje futhi izembe selibekiwe empandeni yezihlahla; ngakho-ke zonke izihlahla ezingatheli izithelo ezinhle ziyanqunywa, ziphonswe emlilweni. Mina nginibhapathiza ngamanzi kube ngukuphenduka; kodwa ozayo emva kwami unamandla kunami, engingafanele ngisho ukuthwala izicathulo zakhe; yena uyakunibhapathiza ngoMoya oNgcwele nangomlilo. Isihluzo sakhe sisesandleni sakhe, futhi uyakusihlanza ngokupheleleyo isibuya sakhe, aqoqele ukolweni wakhe esibayeni; kodwa amakhoba uyakuwashisa ngomlilo ongacimekiyo.

> Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.

> Khona-ke uJesu wafika evela eGalile eJordani kuJohane, ukuba abhapathizwe nguye. Mathewu 3:7–13.

Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.

UJesu weza evela eGalile, okuyisibonakaliso sokuguquka kwesigaba ngokuvumelana nenduku yesinqe kaJohane, nencazelo yaseBethabara. Umsebenzi kaJohane wokulungisa indlela wawusushintshile waba ngumsebenzi kaKristu wokuqinisa isivumelwano. Iminyaka engamashumi amathathu yokulungiselela yayisiphelile, kwaqala iminyaka emithathu nengxenye ngaphambi nangemuva kwesiphambano.

John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.

Umyalezo kaJohane wawuyisixwayiso sentukuthelo ezayo ekubhujisweni kweJerusalema, ukubhujiswa okuphinde kumele ukuphela kwezwe nezifo eziyisikhombisa zokugcina. Lowo myalezo wesixwayiso wabekwa ngaphakathi komongo wobuSulumane, futhi walethwa ngumuntu ongagcinanga nje ngokugcwalisa isithunywa sikaMalaki esilungisa indlela, nezwi lika-Isaya ehlane, kodwa futhi nomyalezo ka-Eliya, ngokuba isembatho sikaJohane sasihambisana nesika-Eliya njengoba nje nomyalezo kaJohane wawuhambisana nowaka-Eliya.

> And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.

> Wasesethi kubo, Wayengumuntu onjani owenyukela ukunihlangabeza, wanitshela la mazwi? Bamphendula bathi, Wayengumuntu onoboya, ebophe ibhande lesikhumba okhalweni lwakhe. Wathi, Ngu-Eliya umTishbite. 2 AmaKhosi 1:7, 8.

If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.

Ukuba babengabuza ngoJohane, hhayi ngo-Eliya, bathi, “wayengumuntu onjani?” babeyophendulwa ngokuthi, “wayengumuntu onoboya, eboshwe ngebhande lesikhumba okhalweni lwakhe.” Inkonzo kaJohane yonke yezinyanga eziyisithupha imelwe endimeni lapho isizukulwane sokugcina nesesine sikhonjiswa khona ngokucacile futhi sichazwe. Umlayezo waseLawodikeya oya kubo uhlasela ngqo ukuzisho kwabo ukuthi bangabantu besivumelwano sikaNkulunkulu; ubaxwayisa ngolaka oluzayo njengoba lufanekiswa yimbazo eshaya izimpande zezihlahla. Umlayezo wawuhlanganisa nokuthi uKristu wayeyoqedela inqubo yokuvivinya eyaqala ngoJohane. Kamuva kuMathewu, uJesu naye ubiza amaJuda ngokuthi “isizukulwane sezinyoka,” futhi uthatha lowomqondo esihlokweni sikaJohane sokugawula isihlahla, achaze ukuthi kungani.

> Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.

> Ningawenza umuthi ube muhle, nesithelo sawo sibe sihle; noma ningawenza umuthi ube mubi, nesithelo sawo sibe sibi; ngokuba umuthi waziwa ngesithelo sawo. O sizukulwane sezinyoka, nina enibabi, ningakhuluma kanjani okuhle na? ngokuba umlomo ukhuluma ngokuchichima kwenhliziyo. Umuntu omuhle, emcebeni omuhle wenhliziyo, ukhupha okuhle; nomuntu omubi, emcebeni omubi, ukhupha okubi. Kepha mina ngithi kini, wonke amazwi ayize abantu abayowakhuluma bayakulandisa ngawo ngosuku lokwahlulelwa. Ngokuba ngamazwi akho uyakuthiwa ulungile, nangamazwi akho uyakulahlwa. Mathewu 12:33–37.

The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.

Usuku lokwahlulela, ngokomyalo wesibili, lusesizukulwaneni sesine. Ukwahlulela kusekelwe emlayezweni esiwukhulumayo, futhi lowo mlayezo uphuma ezinhliziyweni zethu. Yilowo mlayezo esiwukhulumayo okhomba ukuthi singabe singu “isizukulwane esikhethiweyo” sikaPetru noma “isizukulwane sezinyoka ezinobuthi.” Yilolo nalolo hlobo olubonakaliswa ekupheleni kwenqubo yokuvivinywa lapho uKristu, njengomuntu webhulashi lothuli, ehlanza iphansi Lakhe. Njengamafutha emfanekisweni wezintombi eziyishumi, umlayezo umelelwa yinhliziyo embi noma enhle. Inkomba kaKristu yengeza ngokuthi lesi sizukulwane sezinyoka ezinobuthi, esiyisizukulwane sesine nesokugcina—sifuna isibonakaliso, futhi isibonakaliso kuphela esasiyakunikezwa kwakuyisibonakaliso sikaJona.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.

> Khona-ke abathile kubabhali nakubaFarisi baphendula, bathi: Mfundisi, sithanda ukubona isibonakaliso esivela kuwe. Kodwa yena waphendula wathi kubo: Isizukulwane esibi nesiphingayo sifuna isibonakaliso; kepha asiyikuphiwa isibonakaliso, ngaphandle kwesibonakaliso somprofethi uJona; ngokuba njengalokhu uJona wayenezinsuku ezintathu nobusuku obuthathu esiswini senhlanzi enkulu, kanjalo neNdodana yomuntu iyakuba nezinsuku ezintathu nobusuku obuthathu enhliziyweni yomhlaba. Abantu baseNineve bayakuvuka ekwahlulelweni kanye nalesi sizukulwane, basilahle; ngokuba baphenduka ngokushumayela kukaJona; bhekani, lapha kukhona omkhulu kunoJona. Indlovukazi yaseningizimu iyakuvuka ekwahlulelweni kanye nalesi sizukulwane, isilahle; ngokuba yeza ivela emikhawulweni yomhlaba ukuzwa ukuhlakanipha kukaSolomoni; bhekani, lapha kukhona omkhulu kunoSolomoni. Mathewu 12:38–42.

Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.

UKristu wabhekisa kumaJuda njengesizukulwane sezinyoka ezinobuthi, futhi usebenzisa imifanekiso yokwahlulela njengomyalezo kaJona, kanye nomyalezo wokuhlakanipha kukaSolomoni. UJesu ukhomba, ngomongo nangofakazi ababili, ukuthi isizukulwane sezinyoka ezinobuthi siyisizukulwane sesine, ngokuba esizukulwaneni sesine yilapho ukwahlulela kugcwaliseka khona.

The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.

Abayizinkulungwane eziyikhulu namashumi amane nane bayisibonakaliso, noma uphawu lwezinsuku zokugcina, njengoba kunjalo ngomthetho kaNkulunkulu nangeSabatha. Isibonakaliso sikaJona siyisibonakaliso sovuko, okwakuthi kumaJuda osukwini nangesikhathi sikaKristu kube ukubhapathizwa Kwakhe, lapho uMoya oNgcwele ehla, emelwe njengejuba. UJona usho ukuthi “ijuba.” UJona, uJohane uMambuli, uDaniyeli, uJosefa noLazaru bamele abayizinkulungwane eziyikhulu namashumi amane nane, abavuswa ekufeni emgwaqweni izinsuku ezintathu nengxenye. Ngaleso sikhathi kufanele badlulele besuka ekubeni ngabaseLawodikeya baye ekubeni ngabaseFiladelfiya, ngaleyo ndlela babe ngabesishiyagalombili ophuma kwabayisikhombisa. UJona umele ukubhapathizwa, ngokuba waphonswa emanzini futhi ngokomfanekiso wafa lapho edliwa umkhomo. Emva kwalokho wavuswa, njengoba noJohane wavuswa lapho ekhishwa emafutheni abilayo, nanjengoDaniyeli lapho ekhishwa emgodini wamabhubesi, nanjengoJosefa lapho ekhishwa emgodini, nanjengoLazaru, isimangaliso sokubekwa uphawu esikhathini sikaKristu. AmaJuda ayengenakubona isibonakaliso sikaJona, njengoba simelwe uvuko lukaKristu, ngokucace ngokwedlulele kunalokho ubu-Adventist obubona ngakho isibonakaliso sika-9/11, okuyisibonakaliso sikaJona.

We will continue these subjects in the next article.

Sizoqhubeka nalezi zihloko esihlokweni esilandelayo.

> “The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)

> “Umthwalo wesixwayiso manje okufanele ufike kubantu bakaNkulunkulu, kwabasondelene nakwabakude, uyisigijimi sengwezi yesithathu. Futhi labo abafuna ukuqonda lesi sigijimi abayikuholwa yiNkosi ukuba benze ukusetshenziswa kweZwi okuyodiliza isisekelo futhi kususe izinsika zokholo olwenze amaSeventh-day Adventists aba yilokho abayikho namuhla. Amaqiniso abelokhu embulwa ngokulandelana kwawo, njengoba siqhubekele phambili emgqeni wesiprofetho esambulwe eZwini likaNkulunkulu, ayiqiniso, ayiqiniso elingcwele, eliphakade namuhla. Labo abadabula lowo mhlabathi isinyathelo ngesinyathelo emlandweni owedlule wokuhlangenwe nakho kwethu, bebona uchungechunge lweqiniso eziprofethweni, balungiselwa ukwamukela nokulalela yonke imisebe yokukhanya. Babekhuleka, bezila ukudla, behlolisisa, bembela iqiniso njengengcebo efihliweyo, futhi siyazi ukuthi uMoya oNgcwele wayesifundisa futhi esihola. Imibono eminingi yethulwa, inokubonakala kweqiniso, kodwa ixutshwe kakhulu nemiBhalo ehunyushwe ngokungeyikho futhi yasetshenziswa ngokungeyikho, yaze yaholela emaphutheni ayingozi. Sazi kahle kakhulu ukuthi yonke ingxenye yeqiniso yamiswa kanjani, nophawu lwabekwa phezu kwayo nguMoya oNgcwele kaNkulunkulu. Futhi sonke leso sikhathi kwakuzwakala amazwi athi, ‘Nali iqiniso,’ ‘Ngineqiniso; ngilandeleni.’ Kodwa izixwayiso zafika, ‘Ningabalandeli. Angibathumanga, kodwa bagijima.’ (Bheka uJeremiya 23:21.)”

> “The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.

> “Ukuhola kweNkosi kwakucacile, futhi izambulo zaYo zokuthi liyini iqiniso zazimangalisa kakhulu. Iphuzu ngemva kwephuzu laqinisekiswa yiNkosi uNkulunkulu wezulu. Lokho okwakuyiqiniso ngaleso sikhathi, kuyiqiniso nanamuhla. Kodwa amazwi awapheli ukuzwakala—‘Leli liqiniso. Nginesibani esisha.’ Kodwa lokhu kukhanya okusha emigqeni yesiprofetho kubonakala ngokusebenzisa kabi iZwi nangokuyekisa abantu bakaNkulunkulu bezulazula bengenalo ihange lokubabamba. Uma umfundi weZwi engathatha amaqiniso uNkulunkulu awambulile ekuholeni kwabantu baKhe, futhi awamukele lawo maqiniso, awagaye, awalethe ekuphileni kwakhe okusebenzayo, khona-ke ubeyoba yisiteshi esiphilayo sokukhanya. Kodwa labo abazinikele ekucubunguleni imibono emisha, banengxube yeqiniso nephutha okuhlanganisiwe, futhi ngemva kokuzama ukwenza lezi zinto zivelele, babonisile ukuthi abazange bathungele isibani sabo e-altare elingcwele, futhi sesicimile ebumnyameni.” Selected Messages, incwadi 2, 103, 104.

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