Article

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

Incwadi kaJoweli neBandla lamaSeventh-day Adventist laseLawodisiya - Inombolo Yamashumi Amabili Nanhlanu

Number Twenty-Five

Inombolo Engamashumi Amabili Nanhlanu

Author

Jeff Pippenger

Published

January 11, 2026

Formats

PDF
Word
Song MP3

The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.

Incwadi kaJoweli ibhekisa ebuholini bebandla lama-Adventist osuku lwesikhombisa laseLawodisiya ngobufakazi bokuhlubuka kwalo okwanda ezizukulwaneni ezine. Lezo zizukulwane ezine ziphinde ziboniswe kuHezekeli isahluko sesishiyagalombili, lapho amadoda angamashumi amabili nanhlanu aleso sizukulwane sesine ekhothamela ilanga. Ngo-1901, eminyakeni eyi-13 emva kokuhlubuka kwango-1888, ibandla lama-Adventist lahlela ikomidi ukuba lihole ibandla.

The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.

IKomidi Elawulayo yokuqala yeNgqungquthela Jikelele yasungulwa ngesikhathi sokuhlelwa kabusha okukhulu eSeshinini leNgqungquthela Jikelele lika-1901, futhi yayakhiwe ngamalungu angama-25. Lokhu kwakuwukwandiswa okuphawulekayo uma kuqhathaniswa nekomidi langaphambi kuka-1901, elalinezikhulu eziyi-13 kuphela. Amalungu aye anda ngokuhamba kweminyaka, kodwa uJesu uhlale ehlobanisa ukuphela nesiqalo. Isiqalo sasiwamalungu angama-25, elilodwa liyinhloko, kufana nenkambo ethempelini, eyayakhiwe ngabapristi abangama-24 nompristi omkhulu oyedwa.

Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.

UJuda kanye neSanhedrini bayizimpawu ezimbili zokuvukela ngesikhathi sikaKristu. ISanhedrini imele ibandla lamaSeventh-day Adventist laseLawodikeya. Ukuhlanganyela kweSanhedrini ekubethelweni kukaKristu kufanekisa indima yobu-Adventist enkingeni yomthetho weSonto. ISanhedrini—umkhandlu omkhulu kunayo yonke wamaJuda eJerusalema, owawakhiwe ngabapristi abakhulu, abadala, nababhali, uphethwe nguMpristi Omkhulu uKayafase—yadlala indima esemqoka ezenzakalweni ezaholela ekufeni kukaJesu.

After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.

Ngemva kokuboshwa kukaJesu eGetsemane (okwahlelwa ngokukhaphela kukaJuda), walethwa ebusuku phambi kweSanhedrini endlini kaKayafase. Bafuna ubufakazi bokumlahla, beveza ofakazi abammangalela ngokuhlambalaza uNkulunkulu nangokuvukela umbuso.

When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).

Lapho uKayafase ebuza uJesu ngokuqondile ukuthi wayenguMesiya yini (noma iNdodana kaNkulunkulu), impendulo kaJesu evumayo ethi, “Kusho wena,” yaholela ekutheni umpristi omkhulu amemezele athi, “Inhlamba!” Umkhandlu wamlahla njengofanele ukufa. Njengoba babengenalo igunya, ngaphansi kokubusa kwamaRoma, lokukhipha izigwebo zokufa, banikela uJesu kuPontiyu Pilatu, umbusi wamaRoma, bembeka icala lokuvukela umbuso ukuze bathole ukuba abulawe ngamaRoma. Ukubethelwa kwangempela kwenziwa amasosha amaRoma ngaphansi komyalo kaPilatu, kodwa kuphela ngemva kokuba uPilatu evumeleke ekucindezelweni ngabapristi abakhulu nesixuku (esasifuna ukufa kukaJesu kanye nokukhululwa kukaBarabasi).

> “When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.

> “Ngesikhathi uKristu esemhlabeni, izwe lakhetha uBarabasi. Futhi namuhla izwe namabandla enza ukukhetha okufanayo. Izigameko zokukhaphela, zokwaliwa, nezokubethelwa kukaKristu ziphinde zenziwa, futhi ziyophinde zenziwe futhi ngezinga elikhulu kakhulu. Abantu bayogcwaliswa yizimfanelo zesitha, futhi kanye nabo ukukhohlisa kwaso kuyoba namandla amakhulu. Ngokwezinga kanye nalelo ukukhanya okwaliwa ngalo, kuyoba khona umbono oyiphutha nokungaqondisisi. Labo abamala uKristu bakhethe uBarabasi basebenza ngaphansi kwenkohliso eyonakalisayo. Ukumelwa ngokungeyikho nobufakazi bamanga kuyokhula kuze kufinyelele ekuvukeleni obala. Iso uma limbi, umzimba wonke uyakugcwala ubumnyama. Labo abanika uthando lwabo kunoma yimuphi umholi ngaphandle kukaKristu bayozithola bengaphansi kokulawulwa, ngomzimba, ngomphefumulo, nangomoya, kokuhugwa okuphuphuthekisayo okuheha kakhulu, kangangokuba ngaphansi kwamandla ako imiphefumulo iyaphenduka iyeke ukuzwa iqiniso ukuze ikholwe amanga. Babanjwa futhi bathathwe, futhi ngazo zonke izenzo zabo bayakhala bathi, Sikhululele uBarabasi, kepha uKristu bambethele.”

> “Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.

> “Ngisho namanje lesi sinqumo siyathathwa. Izigameko ezenziwa esiphambanweni ziyaphindwa futhi. Emasontweni asukile eqinisweni nasekulungeni kuyabonakaliswa lokho imvelo yomuntu engakwenza neyokwenza lapho uthando lukaNkulunkulu lungeyona isimiso esihlala njalo emphefumulweni. Akudingeki simangale nganoma yini engase yenzeke manje. Akudingeki sithuke nganoma yikuphi ukuvela kwezinto ezesabekayo. Labo abanyathela ngaphansi kwezinyawo zabo ezingcwele umthetho kaNkulunkulu banomoya ofanayo nalowo amadoda ayedelela futhi ekhaphela uJesu ayenawo. Ngaphandle kwanoma yikuphi ukusolwa unembeza, bayokwenza imisebenzi kayise wabo, uSathane. Bayobuza umbuzo owavela ezindebeni ezikhohlisayo zikaJuda, Ninganginikani uma ngimnikela kini uJesu uKristu na? Ngisho namanje uKristu uyakhashelwa kumuntu wabangcwele bakhe.” Review and Herald, January 30, 1900.

If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.

Uma le ndima isho ngempela lokho ekushoyo, khona-ke labo ababeboniswa njengab “abakhetha uBarabbas,” bayokuba bengasenakukuqonda lokho okufundiswa yile ndima. Labo bantu yibo abantu abakwi-2 Thessalonians abamukela ukuduka okunamandla, ngoba bengalithandanga iqiniso. Uthi ngalabo abakhetha uBarabbas, “Labo abanikela ngothando lwabo kunoma yimuphi umholi ngaphandle kukaKristu bayozithola bengaphansi kokulawulwa, ngomzimba, ngomphefumulo, nangomoya, kokuthatheka okunamandla kangaka nokuyengayo kangangokuthi ngaphansi kwamandla ako imiphefumulo iyajika iyeke ukuzwa iqiniso ukuze ikholwe amanga.” Labo abakhetha uBarabbas bangaphansi kokulawulwa nguSathane ngaphambi kophawu lwendlela lwesiphambano nomthetho weSonto. Kuleso simo abasoze nangayiphi indlela bakwazi ukuqonda lokho okufundiswa yile ndima. Ngakho-ke bayophakamisa ukuthi, “izimo ezazikhona ngesikhathi uDade White ebhala la mazwi zazingezalowo mlando okhethekile, hhayi owamanje.” Mhlawumbe bangathi, “Ukhuluma ngobuKristu ngendlela evamile, futhi lokhu akusebenzi ngokuqondile kumaSeventh-day Adventists.” Umbhedo.

Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.

Yebo-ke, izimo zomlando ngesikhathi uDade White ebhala lawo mazwi empeleni zaziyisichasiselo ngomlando wakhe siqu; kodwa njengoba kwakunjalo ngoJohane encwadini yeSambulo, lapho umprofethi etshelwa ukuba abhale, utshelwa ukuba abhale “izinto ozibonileyo, nezikhona, nezizakuba khona emva kwalokhu.” Lapho umprofethi ebhala izinto ezikhona, ngasikhathi sinye ubhala nezinto eziyokuba khona.

The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.

Ubuholi be-Adventism bumelwe amadoda angamashumi amabili nanhlanu kaHezekeli, aphinde futhi ahambisane ngokwesiprofetho namadoda angamakhulu amabili namashumi amahlanu ayema noKora, uDathani no-Abhiramu. Ngokubaluleke ngokufanayo, abahlubuki baka-1888 kanye ne-Minneapolis General Conference bavezwa nguDade White njengababephinda ukuhlubuka kukaKora, uDathani no-Abhiramu. UDade White ufundisa ngokuqondile ukuthi lapho ingelosi yesAmbulo 18 yehla futhi ikhanyisela umhlaba ngenkazimulo yayo, imvula yokugcina iyaqala.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Imvula yamuva izokwehla phezu kwabantu bakaNkulunkulu. Ingelosi enamandla izokwehla ivela ezulwini, nomhlaba wonke uzokhanyiswa ngenkazimulo yayo.” Review and Herald, April 21, 1891.

Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.

USista White ufundisa ngokusobala ukuthi ingelosi yesAmbulo ishumi nesishiyagalombili yehla eMhlanganweni Omkhulu wango-1888 kanye nemiyalezo ka-A. T. Jones no-E. J. Waggoner. Ngesikhathi ekulo Mhlangano wayecindezelwe kakhulu ukuvukela kwaze kwaba yilapho enquma ukuqoqa izinto zakhe ahambe, kodwa ingelosi yamtshela ukuthi kumelwe ahlale abhale umlando, ngoba kwakuwukuphindwa kokuvukela kukaKora. Kungani ingelosi yayifuna ukuba kubhalwe phansi, uma kwakungengenxa yobufakazi ezinsukwini zokugcina na? Uma kungubufakazi bezinsuku zokugcina, kungasho ini okunye ngaphandle kokuthi ibandla lamaSeventh-day Adventist laseLawodikeya liyohamba ezinyathelweni zeSanhedrini ngesikhathi senhlekelele yomthetho weSonto, ikakhulukazi umlando oholela kuyo.

The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.

Umlayezo kaJones noWaggoner wachazwa ngokuthi “umyalezo wokulungisiswa ngokukholwa, ngempela,” “umyalezo waseLawodikeya,” “umyalezo wokulunga kukaKristu” kanye “nomyalezo wengelosi yesithathu.” Abavukeli bawumelana nalowo myalezo, futhi benqaba futhi ukuholwa nguMoya Wokuprofetha kanye nezithunywa ezikhethiweyo zomhlangano. UDade White futhi ufundisa ukuthi lapho izakhiwo ezinkulu zeDolobha laseNew York ziwiselelwa phansi, ngokuthintwa kwamandla kaNkulunkulu, khona-ke iSambulo 18:1–3 iyogcwaliseka. Selokhu kwaba ngu-9/11 ubuholi bebandla laseLawodikeya lamaSeventh-day Adventist belokhu buphinda ukuhlubuka kukaKora, ukuhlubuka kwamadoda angama-25 asendulo, ukuhlubuka kobuholi ngo-1888 kanye nokuhlubuka kweSanhedrini esikhathini esaholela esiphambanweni. Lawo madoda angama-25 ayisibonakaliso esimele ubupristi bamaLevi bomgunyathi.

A Levite was to 25 years old when he began to serve.

UmLevi wayeba neminyaka engama-25 ubudala lapho eqala ukukhonza.

> And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.

> UJehova wakhuluma kuMose, wathi: Lokhu yilokho okumayelana namaLevi: kusukela eminyakeni engamashumi amabili nanhlanu kuya phezulu bayakungena ukuba benze inkonzo emsebenzini wetende lokuhlangana; kepha kusukela eminyakeni engamashumi amahlanu bayakuyeka ukusebenza kulowo msebenzi, bangabe besakhonza kuwo; kodwa bayakukhonza kanye nabafowabo etendeni lokuhlangana, ukugcina okumiselweyo, kepha bangawenzi umsebenzi. Ngokunjalo uyakwenza kumaLevi maqondana nokumiselweyo kwawo. Numeri 8:23–26.

A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.

UmLevi uqala inkonzo yakhe eneminyaka engamashumi amabili nanhlanu, futhi akhonze iminyaka engamashumi amabili nanhlanu, aze abe neminyaka engamashumi amahlanu. Isithunywa Sesivumelwano kuMalaki isahluko sesithathu, sihlambulula futhi siyageza abaLevi ngesikhathi somthetho weSonto, njengoba senza ngo-Okthoba 22, 1844.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Bhekani, ngiyathuma isithunywa sami, futhi siyakulungisa indlela phambi kwami; futhi iNkosi eniyifunayo iyakufika masinyane ethempelini layo, yona kanye isithunywa sesivumelwano enijabula ngaso; bhekani, iyakuza, usho uJehova Sebawoti.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Kodwa ngubani ongakhuthazela usuku lokufika kwakhe? futhi ngubani oyakuma lapho ebonakala na? ngokuba unjengomlilo womcwengisisi, nanjengensipho yabagezisi bezindwangu; uyakuhlala njengomcwengisisi nomhlambululi wesiliva; uyakubahlambulula amadodana kaLevi, abacwengisise njengegolide nesiliva, ukuze banikele kuJehova umnikelo ngokulunga. Khona umnikelo wakwaJuda nowaseJerusalema uyakuba mnandi kuJehova, njengasezinsukwini zasendulo, nanjengaseminyakeni yakuqala. Malaki 3:1–4.

The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.

Inani elithi “25” njengesifanekiselo, limelela hhayi kuphela umLevi othembekileyo, kodwa futhi nomLevi womgunyathi. Ngakho-ke “25” njengesifanekiselo sikhomba ukuhlukaniswa kwezigaba ezimbili zabakhulekeli, noma ngabe bengabayizintombi ezihlakaniphileyo neziyiziwula, izimvu nezimbuzi, ukolweni nokhula. Inani elingamashumi amabili nanhlanu liyisifanekiselo hhayi kuphela somLevi, kodwa ngokubaluleke ngokufanayo liyisifanekiselo sokwahlukaniswa (sokuhlanzwa) kwabaLevi. Lokho kwehlukaniswa kusemthethweni weSonto, futhi kuyisihloko esiyinhloko seZwi likaNkulunkulu lesiprofetho. Kuyafaneleka ukuthi uMathewu isahluko samashumi amabili nanhlanu kumane nje kuyisiqephu esiqhubekayo sesiprofetho sikaJesu sokuphela kwezwe kuMathewu amashumi amabili nane.

> And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.

> UJesu wase ephuma, esuka ethempelini; abafundi bakhe beza kuye ukuba bamkhombise izakhiwo zethempeli. UJesu wayesethi kubo: Aniziboni yini zonke lezi zinto na? Ngiqinisile ngithi kini, akuyikushiywa lapha itshe phezu kwelinye, elingayikudilizwa. Mathewu 24:1, 2.

When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.

Lapho uJesu esuka ethempelini, akazange aphinde abuye futhi. Emavesini okugcina esahluko samashumi amabili nantathu, uJesu wayesememezele ukwahlulela phezu kweSanhedrini, futhi leso sahlulelo sivezwe ngokuthi “yizisishiyagalombili,” maye, ngaleyo ndlela silingisa ngenkohliso imiphefumulo eyisishiyagalombili eyayisemkhunjini, usuku lwesishiyagalombili lokusoka, usuku lwesishiyagalombili lovuko, izizukulwane eziyisishiyagalombili zika-Abrahama eminyakeni engama-430 kuya phambili. Inombolo-mbumbulu ethi “isishiyagalombili,” ihambisana noMlevi-mbumbulu.

> Verily I say unto you, All these things shall come upon this generation.

> Ngiqinisile ngithi kini, Zonke lezi zinto ziyakwehlela lesi sizukulwane.

> O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.

> O Jerusalema, Jerusalema, wena obulala abaprofethi, ugxoba ngamatshe labo abathunyelwe kuwe, kangaki ngithande ukuhlanganisa abantwana bakho ndawonye, njengokuba isikhukhukazi sihlanganisa amatshwele aso ngaphansi kwamaphiko aso, kodwa anivumanga! Bhekani, indlu yenu ishiyelwe nina iyincithakalo.

> For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.

> Ngoba ngithi kini, Anisayikungibona kusukela manje, nize nithi: Ubusisiwe ozayo egameni leNkosi. Mathewu 23:36–39.

Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.

Isahluko samashumi amabili nambili sikaMathewu siphetha ngomfanekiso wokuboshwa kwababi babe yizinyanda, futhi siphetha ngokuhlangana kokugcina phakathi kukaKristu namaJuda aphikisanayo. Khona-ke esahlukweni 24 Uyaphuma ethempelini okokugcina, eyeka umsebenzi waKhe ngenxa ka-Israyeli wasendulo. Isahluko siphetha lapho saqala khona, ngesimemezelo sokuthi indlu yabo yashiyelwa bona ingenalutho, futhi lokho Akwabiza ngokuthi yindlu kaYise ngesikhathi eqala ukuhlanza ithempeli manje kwase kuyindlu yamaJuda engenalutho.

In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.

Esahlukweni 24, uJesu uzophendula imibuzo mayelana nethempeli, nokubhujiswa kwalo okwase kusondela. Lokho kubhujiswa kwakuzokwenzeka kuleso sizukulwane uqobo, esasingesizukulwane sezinyoka. Waphuma kulelo thempeli engasayikuphinde abuyele kulo, ngakho izibikezelo aziveza lapho ziqondiswe ku-Israyeli ongokomoya, hhayi ongokoqobo. Lapho uKristu eshiya ithempeli eliyibandla lamaSeventh-day Adventist laseLawodikeya, njengalokhu enza ku-Israyeli wasendulo, ngesikhathi esifanayo ithempeli lobuntu lalabo abayizinkulungwane eziyikhulu namashumi amane nane liyohlanganiswa neThempeli loBunkulunkulu kuze kube phakade. Lapho uJesu eshiya ithempeli lika-Israyeli wasendulo, wahlukanisa ngokusemthethweni abantu besivumelwano sakhe sangaphambili kuze kube phakade.

Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.

Isahluko seshumi nanye kuya kwesamashumi amabili nambili sikaMathewu siyiomega yomugqa wesahluko seshumi nanye kuya kwesamashumi amabili nambili encwadini kaGenesise. Lapho lowo mugqa uqala kuGenesise ishumi nanye, kuphawula futhi ukuqala kweBabele nesivumelwano sokufa saseBabele, esifinyelela ukugcwaliseka kwaso kwe-omega kuSambulo isahluko seshumi nesikhombisa, ivesi leshumi nanye, ivesi eliyisikhungo ncamashi samavesi akha izahluko zeshumi nanye kuya kwamashumi amabili nambili. Phakathi kwezahluko zeshumi nanye kuya kwamashumi amabili nambili kuGenesise, kuMathewu, nakuSambulo, ngakunye kugcizelela uphawu noma uphawu lwalo oluwumgunyathi. KuGenesise kwakungukusoka, kuMathewu kwakunguPetru neDwala uKristu ayeyokwakha phezu kwalo ibandla lakhe, kanti kuSambulo kwakuyisilo somgunyathi esasikhona, futhi sikhona, futhi siyakukhuphuka, esingowesishiyagalombili, esivela kwabayisikhombisa, bese sishadiswa nodrako.

Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.

Ishumi nanye namashumi amabili nambili kuyizimpawu ezikhomba ukuhlanganiswa koBunkulunkulu nobuntu, okuyiyona ndaba uqobo emelwe nguKristu ebhala umthetho waKhe ezinhliziyweni nasezingqondweni zethu. U-11 no-22 bayizimpawu zesivumelwano sabayizinkulungwane eziyikhulu namashumi amane nane. KuMathewu, isahluko samashumi amabili nantathu, ubupristi bamanga bamukela omaye abayisishiyagalombili; ngaso leso sikhathi, ubupristi beqiniso bugcotshwa. Abapristi babengcweliselwa izinsuku eziyisikhombisa, kwathi ngosuku lwesishiyagalombili baqala ukukhonza.

It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.

Akusikho ngengozi ukuthi izinsuku eziyisikhombisa zokungcweliswa kwabapristi ezaholela ekutheni inkonzo yabo iqale ngosuku lwesishiyagalombili ziqala kuNumeri isahluko 8 nevesi 1, ngoba “81” liwuphawu lwabapristi.

> And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …

> UJehova wakhuluma kuMose, wathi: Thatha u-Aroni namadodana akhe kanye naye, nezingubo, namafutha okugcoba, nenkunzi yomnikelo wesono, nezinqama ezimbili, nesitsha sesinkwa esingenamvubelo; uqoqe futhi lonke ibandla emnyango wetende lokuhlangana. UMose wayesenza njengokuyala kukaJehova; ibandla lase liqoqelwa ndawonye emnyango wetende lokuhlangana. UMose wayesethi ebandleni: Yilokhu uJehova akuyalile ukuba kwenziwe. …

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.

> Ningaphumi emnyango wethente lokuhlangana izinsuku eziyisikhombisa, kuze kuphele izinsuku zokungcweliswa kwenu; ngokuba uyoningcwelisa izinsuku eziyisikhombisa. Njengalokhu kwenziwe namuhla, kanjalo uJehova uyalezile ukuba kwenziwe, ukuze nenzeleke ukubuyisana. Ngalokho niyakuhlala emnyango wethente lokuhlangana imini nobusuku izinsuku eziyisikhombisa, nigcine umyalelo kaJehova, ukuze ningafi; ngokuba ngiyalelwe kanjalo. U-Aroni namadodana akhe benza konke uJehova ayekuyalile ngesandla sikaMose. Kwathi ngosuku lwesishiyagalombili, uMose wabiza u-Aroni namadodana akhe namalunga akwa-Israyeli; wathi ku-Aroni: Zithathele ithole lenkomo elincane libe ngumnikelo wesono, nenqama ibe ngumnikelo wokushiswa, kokubili kungabi nasici, ukunikele phambi kukaJehova. … UMose wayesethi: Yilokhu uJehova ayale ukuba nikwenze; inkazimulo kaJehova iyakubonakala kini. … U-Aroni wasephakamisa isandla sakhe ebantwini, wababusisa, wehlela esenikelile umnikelo wesono, nomnikelo wokushiswa, neminikelo yokuthula. UMose no-Aroni bangena ethenteni lokuhlangana, base bephuma, bababusisa abantu; inkazimulo kaJehova yabonakala kubo bonke abantu. Kwase kuphuma umlilo phambi kukaJehova, wadla phezu kwe-altare umnikelo wokushiswa namanoni; kwathi bonke abantu bekubona lokho, bamemeza, bawa ngobuso phansi. Levitikusi 8:1–5, 33–36; 9:1, 2, 6, 22–24.

Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.

Isahluko samashumi amabili nantathu sikhomba abaLevi bamanga abavezwa ngesikhathi abaLevi beqiniso bebekwa uphawu. Isahluko samashumi amabili nambili sikaMathewu siphetha ngokuthi akusekho muntu owabuza uJesu omunye umbuzo, bese kuthi esahlukweni samashumi amabili nantathu abeke phambili omaye abayisishiyagalombili, ekhombisa ukuthi isikhathi sokuhlolwa kweSanhedrini sase sivaliwe, nokuthi ngaleso sikhathi ukwahlulelwa kokuphatha kwase kuzoqala. Esahlukweni samashumi amabili nane, ukhomba ithempeli njengendlu yamaJuda. Kubalulekile ukubona ukulandelana kulezi zahluko.

Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.

Izahluko zeshumi nanye kuya kwezamashumi amabili nambili zikaMathewu ziveza ukuqedwa kokubekwa uphawu kwabangukhulu namashumi amane nane ezinkulungwane ngaphakathi komongo wesivumelwano sikaNkulunkulu nabantu abakhethiweyo. Uphawu lukaPalmoni lwe-alpha esahlukweni seshumi nanye, kanye nophawu lwaKhe lwe-omega esahlukweni samashumi amabili nambili, kwenezela endabeni equkethwe kulezo zahluko.

Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.

Isahluko samashumi amabili nantathu siyinhlawulo yokubuyisana, ukuhlanganiswa koBunkulunkulu nobuntu njengoba kumelwe yinani lamashumi amabili nantathu. Kodwa isahluko sikhuluma ngesahlulelo esisebenzayo samakhula, ubupristi bomgunyathi, abaLevi bomgunyathi. Wonke umpristi wayenguLevi, kodwa akubona bonke abaLevi ababengabapristi. Phakathi kwenzalo kaLevi, yigazi lozalo luka-Aroni kuphela elalifanele ubupristi. IBhayibheli libonisa ukuthi abaLevi babezoqala ukukhonza beneminyaka engamashumi amabili nanhlanu, kodwa amadodana kaKohati ayeyokhonza eneminyaka engamashumi amathathu.

> And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.

> UJehova wakhuluma kuMose naku-Aroni, wathi: Balani amadodana kaKohati phakathi kwamadodana kaLevi, ngokwemindeni yawo, ngezindlu zawoyise; kusukela kwabaneminyaka engamashumi amathathu kuya kwababaneminyaka engamashumi amahlanu, bonke abangena empini, ukwenza umsebenzi etendeni lokuhlangana. Numeri 4:1–3.

The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.

Inani elithi “30” limelela abapristi ababengohlwini lwegazi lukaKohati, owayeyindodana kaLevi, futhi indodana kaKohati kwakungu-Amramu, owayenguyise ka-Aroni. ULevi usho ukuthi “unamathiselwe noma uhlanganiswe noNkulunkulu.” UKohati usho ukuthi “ababuthene bezungeze ubukhona Bakhe.” U-Amramu usho ukuthi “abantu abaphakanyisiweyo,” kanti u-Aroni usho ukuthi “umthwali wokukhanya noma umlamuleli ophakanyisiweyo.” Ndawonye, balandelela ukunyakaza kusukela oLwandle oluBomvu kuya eSinayi, ngaleyo ndlela befanekisela isivumelwano phakathi kukaNkulunkulu nabayikhulu namashumi amane nane ezinkulungwane, abayithempeli labantu elihlangana nethempeli laphezulu, lapho uKristu elulela isandla Sakhe okwesibili ukubutha abantu Bakhe abasele ensalelweni baye endaweni Yakhe engcwele, lapho-ke ebaphakamisa futhi ebadumisa njengoba bekhanyiselwa kanye noMpristi Omkhulu waseZulwini, njengoba wakhanyisela uShadiraki, uMeshaki no-Abedinego.

The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.

Inombolo ethi “30” imelela isikhathi sokulungiselela abapristi; kanti u-25, njengobudala bamaLevi, kufanele usetshenziswe ku-30, umugqa phezu komugqa, ngoba wonke umpristi wayengumLevi, kodwa akuwona wonke umLevi owayengumpristi. U-30 umelela isikhathi sokulungiselela esaqala ngo-1989, ngesikhathi sokuphela, futhi siphela emthethweni weSonto e-United States. Inombolo engamashumi amabili nanhlanu, njengophawu lwamaLevi, iyisibonakaliso futhi sokwahlukanisa phakathi kwezigaba ezimbili, futhi maqondana nabapristi ikhomba ukwahlukana. U-25 uphawula ukuhlukaniswa kwamaLevi namaLevi omgunyathi emthethweni weSonto, futhi emongweni wabapristi beqiniso namaLevi eqiniso ubuye udale umehluko, nakuba kungesikho ukwahlukana okubi, njengakwamaLevi omgunyathi.

Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.

UKohati wayengomunye wemikhakha emithathu emikhulu yabaLevi (kanye noGershoni noMerari). Ulayini wobupristi wavela ngokukhethekile ngenzalo kaKohati, u-Aroni. U-Aroni uyinzalo kaLevi yesizukulwane sesine, futhi ilungelo lobupristi lalilinganiselwe enzalweni yakhe yesilisa ngaphakathi kwalo leli gatsha lamaKohati. AmaKohati ewonke (yonke inzalo kaKohati) ayenodumo lokuthwala izinto ezingcwele kunazo zonke, kodwa ulayini ka-Aroni kuphela owawungakwazi ngempela ukwenza imisebenzi yobupristi e-altare naseNdaweni Engcwele. U-Aroni umelela sona leso sizukulwane sesine njengabantu abadala bakaJoweli, noma “amadoda amadala” esahlukweni sesishiyagalombili sikaHezekeli, akhothamela ilanga.

The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.

Uhlelo lwamaqembu angama-24 ashintshanayo (izigaba) lwabapristi (futhi ngokufanayo nakumaLevi angewona abapristi ezindimeni zokweseka njengabahlabeleli nabalindi bamasango) lwasungulwa yiNkosi uDavide. UDavide wahlela inzalo ka-Aroni yaba ngamaqembu angama-24 (izigaba) ukuze ikhonze ngokushintshana (1 IziKronike 24:1–19). UDavide, ngosizo lwabapristi uSadoki (owayesemgqeni ka-Eleyazare) no-Ahimeleki (owayesemgqeni ka-Ithamari), wabahlukanisa baba ngamaqembu angama-24 (ayi-16 avela emndenini omkhulu ka-Eleyazare, ayi-8 avela kowaka-Ithamari). Kwaphonswa inkatho ukuze kunqunywe uhlelo lokukhonza.

Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”

Iqembu ngalinye lalikhonza isonto elilodwa (kusukela ngeSabatha kuya ngeSabatha), kabili ngonyaka, futhi ngaphezu kwalokho wonke amaqembu ayekhonza ndawonye ngesikhathi semikhosi emikhulu (iPhasika, iPhentekhoste, iTabernakele). Ngokufanayo uDavide wahlela namaLevi angewona abapristi aba yiziqembu ezingama-24 zomculo, zokulinda amasango, nokunye okunjalo (1 IziKronike 23–26). Lolu hlelo lwaqalwa ukusebenza ngaphansi kukaSolomoni (2 IziKronike 8:14) futhi lwaqhubeka kuyo yonke inkathi yeThempeli lesiBili. UZakariya, uyise kaJohane uMbhapathizi, wayeseqenjini lika-Abiya—Luka 1:5; 1 IziKronike 24:10. Ukuhleleka kwamaqembu angama-24 abapristi kwakukhethwa ngenkatho, futhi uZakariya wayeseqenjini lika-Abiya, okwathi phakathi kwamaqembu angamashumi amabili nane, lamelela iqembu “lesishiyagalombili.” UZakariya usho ukuthi “uNkulunkulu uyakhumbula,” futhi igama likayise, u-Abiya, lisho ukuthi “uNkulunkulu unguyise wami.”

The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.

UBaba wasezulwini wasikhumbula isithembiso saKhe sokuvusa isithunywa esizolungisa indlela kaMesiya. Kodwa uZakariya naye uyahambisana nomthetho weSonto, ngoba kulapho iSabatha, usuku abantu ababefanele balukhumbule njalo—luba yisivivinyo sokugcina. UZakariya umelela umpristi, wesigaba sika-Abhiya, okuyisigaba “sesishiyagalombili.” UZakariya akawukholwa umlayezo wengelosi futhi wenziwa isimungulu, kwaze kwaba sekuzalweni kwendodana yakhe uJohane. Lapho uJohane esezelwe uZakariya ungena engxoxweni mayelana negama likaJohane, bese ekhuluma. Ukukhuluma okungokwesiprofetho kwezinsuku zokugcina kulapho i-United States ikhuluma njengodrako.

> And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

> Kwathi ngosuku lwesishiyagalombili beza ukuzosoka umntwana; base bembiza ngoZakariya, ngegama likayise. Unina waphendula wathi: Qha; kepha uyakuthiwa nguJohane. Base bethi kuye: Akakho noyedwa ezihlotsheni zakho obizwa ngalelo gama. Base benza izimpawu kuyise, befuna ukwazi ukuthi uthanda abizwe ngani. Wacela ucwecwe lokubhala, waloba wathi: Igama lakhe nguJohane. Base bemangala bonke. Masinyane umlomo wakhe wavuleka, nolimi lwakhe lwakhululeka, wakhuluma, wadumisa uNkulunkulu. Luka 1:59–64.

John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.

UJohane uMbhapathizi ungowesigaba sesishiyagalombili sika-Abiya, njengoba kwakunjalo nangoyise. Ekusokeni kukaJohane, ngosuku lwesishiyagalombili igama lakhe liyaguqulwa. UJohane uMbhapathizi umele labo abangabapristi, besizukulwane sesine, abasebudlelwaneni besivumelwano noNkulunkulu, oguqula igama labo (elisuka eLawodisiya liye eFiladelfiya), ababeka uphawu lwesivumelwano kubo, lapho i-United States ikhuluma njengodrako.

We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.

Siyithempeli likaNkulunkulu. Imigqa yesiprofetho ebhekiswe ethempelini ikhuluma kubantu ngabanye, amadoda nabesifazane, futhi ikhuluma nangokuhlanganyela, ngoba ibandla likaNkulunkulu nalo liyithempeli. Futhi, kambe, likhona ithempeli lasezulwini, futhi nguKristu owakha ithempeli leNkosi. Nguye obeka isisekelo futhi abeke itshe eliphezulu ethempelini. Ngokuphathelene nenombolo ethi “25” njengophawu, u-25 umelela abaLevi, abahlanzwa (behlukaniswa) kubaLevi bomgunyathi kuMalaki isahluko sesithathu, futhi abahlanjululwa futhi kuleso siqephu esifanayo. KuHezekeli izahluko 40 kuya ku-48 kuchazwa ithempeli elingokomfanekiso ngokuningiliziwe okukhulu. Amanzi okuphila aphuma kulelo thempeli agcwalise umhlaba.

> “Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.

> “Uyisimangaliso umsebenzi uNkulunkulu ahlose ukuwufeza ngezinceku zaKhe, ukuze igama laKhe likhazinyuliswe. UNkulunkulu wenza uJosefa waba ngumthombo wokuphila esizweni saseGibhithe. NgoJosefa ukuphila kwaleso sizwe sonke kwalondolozwa. NgoDaniyeli uNkulunkulu wasindisa ukuphila kwazo zonke izazi zaseBhabhiloni. Futhi lokhu kukhululwa kwakuyizifundo ezingokomfanekiso; kwabonisa abantu izibusiso zikamoya ababezibekelwe ngokuxhumana noNkulunkulu uJosefa noDaniyeli ababemkhonza. Kanjalo nangabantu baKhe namuhla uNkulunkulu ufisa ukuletha izibusiso emhlabeni. Wonke umsebenzi enhliziyweni yakhe uKristu ahlala kuyo, wonke oyakubonakalisa uthando lwaKhe emhlabeni, ungumsebenzi kanye noNkulunkulu ngenxa yokubusiswa kwesintu. Njengoba emukela kuMsindisi umusa wokuwabela abanye, kuyo yonke imvelo yakhe kugeleza umfula wokuphila kukamoya. UKristu weza njengoMelaphi Omkhulu ukuze aphulukise amanxeba isono esiwenzile emndenini wesintu; futhi uMoya waKhe, osebenza ngezinceku zaKhe, unika abantu abaguliswa yisono, abahluphekayo, amandla amakhulu okuphilisa asebenzayo emzimbeni nasemphefumulweni. ‘Ngalolo suku,’ kusho imiBhalo, ‘kuyakuba khona umthombo ovulelwe indlu kaDavide nabakhileyo eJerusalema ngenxa yesono nangenxa yokungcola.’ Zakariya 13:1. Amanzi alo mthombo aqukethe amandla okwelapha ayakuphulukisa kokubili ubuthakathaka bomzimba nobomoya.”

> “From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.

> “Kulomthombo kugeleza umfula omkhulu owabonwa embonweni kaHezekeli. ‘La manzi aphuma aqonde ngasempumalanga, ehlela ehlane, angene olwandle; lapho esengeniswe olwandle, amanzi ayakuphulukiswa. Kuyakuthi konke okuphilayo, konke okunyakazayo, nomaphi lapho imifula iyakufika khona, kuyakuphila…. Futhi ngasemfuleni, osebeni lwawo, ngalapha nangalapha, kuyakumila zonke izihlahla zokudla, amaqabunga azo angayikubuna, nezithelo zazo zingayikuphela; ziyakuthela izithelo ezintsha ngezinyanga zazo, ngokuba amanzi azo aphuma endaweni engcwele; nezithelo zazo ziyakuba ngukudla, namaqabunga azo abe ngawokwelapha.’ Hezekeli 47:8–12.” Testimonies, umqulu 6, 227.

Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.

Ithempeli likaHezekeli liyisifaniso esingokwesiprofetho sezinga eliphezulu kakhulu, futhi uJohane wayalwa encwadini yesAmbulo isahluko seshumi nanye ukuba alinganise ithempeli, kodwa ashiye igceke. Lapho senza yona leyo nto kanye ethempelini likaHezekeli, sithola ukuthi izinombolo ezimbili ezivelele kakhulu phakathi kwezilinganiso zethempeli zimelela ubupristi. Izingalo ezingama-50 ziyinombolo evelele kakhulu, futhi ziphindaphindwa izikhathi eziyi-11 njengobude obuphelele bengxube yesango ngalinye (Hezekeli 40:15, 21, 25, 29, 33, 36, njll.). U-50 usetshenziswa futhi kubude obuthile bezindonga nezamakamelo (42:7–8). Uchaza umhubhe wesango ophelele kusukela embundwini ongaphandle kuze kufike embundwini wangaphakathi.

25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.

Amakubhithi angama-25 ayingxenye yesibili evelele ngokusobala. Aphindaphindwa izikhathi eziyi-10 njengobubanzi nobubanzi obuvundlile bezakhiwo zamasango (Hezekeli 40:13, 21, 25, 29, 30, 33, 36). Ehlanganisiwe, ama-50 nama-25 akha amaphethini aqhubekayo angunxande angama-50 ngo-25 emasangweni ayisithupha ayinhloko. Lokhu kubhangqwana kwama-50 ngo-25 kubusa incazelo yezakhiwo yamasango aholela ezingxenyeni zangaphakathi. Alikho elinye ibhangqa eliphindaphindeka ngokuvama okuhlelekile kangaka esakhiweni sethempeli uqobo.

Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).

AmaLevi aqala inkonzo esebenzayo eneminyaka engama-25 (Numeri 8:24: “kusukela eminyakeni engamashumi amabili nanhlanu kuya phezulu bayakungena bakhonze emsebenzini”). Ayekhonza kuze kube yiminyaka engama-50 (Numeri 4:3, 39, 43; 8:25: “kuze kube yiminyaka engamashumi amahlanu”). Lokhu kunikeza iminyaka engama-25 ngokuqondile yenkonzo esebenzayo (50 – 25 = 25).

Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.

Ngakho-ke, isikhathi seminyaka engama-25 senkonzo yabaLevi sibonakaliswa ngokuqondile ezilinganisweni ezingama-25 ngo-50 amakhubithi ezibusayo emasangweni nasokwakhiweni kwethempeli—indawo uqobo lapho abaLevi babekhonza khona. Izilinganiso eziyinhloko zethempeli likaHezekeli, okungukuthi ithempeli lebandla elinqobayo nelabayizinkulungwane eziyikhulu namashumi amane nane, ziklanywe ngokwakhiwa kwazo zafakwa kulelo thempeli uqobo lapho kwakufanele bakhonze khona; NJENGOBA nje ama-chromosome angamashumi amane nesithupha akhiwe kulelo thempeli uqobo lapho abantu bakaNkulunkulu kufanele bakhonze khona. UPalmoni ubeke isiginesha yaKhe phezu kwethempeli lomuntu ngamunye kanye naphezu kwethempeli lomzimba wobumbano okufanele ube ngumlobokazi waKhe.

We will continue these lines in the next article.

Sizoqhubeka nale mikhondo esihlokweni esilandelayo.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Labo abasezikhundleni zokuba nomthwalo wemfanelo akufanele baguqukele ezimisweni zomhlaba zokuzitika, nezokumosha ngokwedlulele, ngoba abakwazi ukukukhokhela; futhi noma babengakwenza, izimiso ezinjengezikaKristu bezingeke zikuvumele. Kudingeka kufundiswe okuningi ngezindlela eziningi. ‘Uyofundisa bani ulwazi? uyokwenza bani aqonde imfundiso na? Labo abalunyuliweyo ebisini, nabasuswayo emabeleni. Ngokuba umyalo mawube phezu komyalo, umyalo phezu komyalo; umugqa phezu komugqa, umugqa phezu komugqa; lapha kancane, laphaya kancane.’ Kanjalo izwi leNkosi kufanele lilethwe phambi kwabantwana ngesineke, futhi ligcinwe phambi kwabo, ngabazali abakholwa yizwi likaNkulunkulu. ‘Ngokuba uyakukhuluma nalesi sizwe ngezindebe ezingingizayo nangolunye ulimi. Abekade esithi kulo, Nakhu ukuphumula eningaphumuza ngakho okhatheleyo; nakhu ukuqabuleka; kepha abavumanga ukuzwa. Ngakho izwi leNkosi laba kubo umyalo phezu komyalo, umyalo phezu komyalo; umugqa phezu komugqa, umugqa phezu komugqa; lapha kancane, laphaya kancane; ukuze bahambe, bawele emuva, baphuke, babanjwe ngesicupho, bathathwe.’ Ngani?—ngokuba abalalelanga izwi leNkosi elafika kubo.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Lokhu kusho labo abangazange bamukele ukufundiswa, kodwa banamathela ekuhlakanipheni kwabo siqu, bakhetha nokusebenza ngokwabo ngokwemibono yabo siqu. INkosi ibanika lolu vivinyo, ukuze mhlawumbe bathathe isikhundla sabo balandele iseluleko saYo, noma benqabe benze ngokwemibono yabo siqu, bese iNkosi ibashiya emphumeleni oqinisekileyo. Kuzo zonke izindlela zethu, kuyo yonke inkonzo yethu kuNkulunkulu, Ukhuluma kithi athi, ‘Nginike inhliziyo yakho.’ Umoya othobekayo, ofundisekayo, yiwo uNkulunkulu awufunayo. Okunikeza umkhuleko ubuhle bawo obukhulu yileli qiniso lokuthi uphefumulelwa yinhliziyo enothando, elalelayo.”

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “UNkulunkulu ufuna izinto ezithile kubantu baKhe; uma bethi, Angiyikunikeza inhliziyo yami ukuba ngenze le nto, iNkosi iyabavumela baqhubeke ekwahluleleni kwabo abacabanga ukuthi kuhlakaniphile kodwa kungekho ukuhlakanipha kwasezulwini, kuze kugcwaliseke lo mbhalo [Isaya 28:13]. Anifanele ukusho ukuthi, Ngiyolandela ukuqondisa kweNkosi kuze kube sezingeni elithile elivumelana nokwahlulela kwami, bese nibambelela ngokuqinile emibonweni yenu, nenqaba ukubunjwa ngokufana neNkosi. Umbuzo mawubuzwe uthi, Ingabe lokhu kuyintando yeNkosi na? hhayi, Ingabe lokhu kuwumbono noma ukwahlulela kuka—–?” Testimonies to Ministers, 419.

Back to Articles