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

Incwadi kaJoweli neBandla lama-Adventist osuku lwesikhombisa laseLawodisiya - Inombolo Yamashumi Amathathu Nesishiyagalolunye

Number Thirty-Nine

Inombolo Yamashumi Nantathu Nesishiyagalolunye

Author

Jeff Pippenger

Published

February 2, 2026

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The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.

Uvivinyo lwangaphakathi lwetshe lokugcina lwe-omega olulandela uvivinyo lwangaphandle lwesisekelo se-alpha lwango-2024, ludinga incazelo “yesinqolobane,” kanye “yokudla” okugcinwa esinqolobaneni. Lolu vivinyo lungolwesiprofetho, futhi lunomugqa wangaphakathi nowangaphandle weqiniso. Ingabe amagugu ayinsali kaJames White, noma ayiqiniso eZwi likaNkulunkulu? Angokubili.

At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.

Ngo-9/11, abantu bakaNkulunkulu babizelwa ukuba badle incwadi encane, babuyele ezindleleni zasendulo zikaJeremiya, lapho izisekelo zabekwa khona ngaleso sikhathi. Ngo-9/11, kwabonakala ukuthi lapho uJohane, esAmbulweni isahluko seshumi nanye, etshelwa ukuba alinganise, wayetshelwa ukuba alinganise izinto ezimbili. Wayetshelwa ukuba alinganise kokubili ithempeli nabakhulekeli abakulo. Wayetshelwa ukuba ashiye igceke lemikhuba yeminyaka eyi-1,260 yokunyathelwa phansi kwendlu engcwele nebutho ngabeZizwe. Indlu engcwele nebutho kuyithempeli nabakhulekeli abakulo.

In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.

Ngo-2023, yona leyo ngelosi eyayehle ngesikhathi sika-9/11 yehla futhi, yembula uphawu lwesigijimi Sokukhala Kwaphakathi Nobusuku, kwase kuthi ngo-2024 ukuhlolwa okuyisisekelo kwangaphandle kokuthi uphawu lweRoma lusamisa yini umbono njengoba lwalenzela amaMillerite.

The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”

“Amafasitela avulekile” ezulu abonisa ukufika kovivinyo lwangaphakathi lwe-omega lwethempeli kanye nobizo lokuthi “buyelani.” Uvivinyo lufuna ukukhonjwa kwezimpawu ezimbili. Lapho ingelosi yesithathu ifika ngo-1844, yabe isiphinde futhi ngo-9/11, uJohane uyatshelwa ukuba alinganise ithempeli nabakhulekeli abakulo, ngaleyo ndlela kukhonjwe umsebenzi wesiprofetho wokulinganisa ithempeli nabakhulekeli ngo-2023. UMalaki uphakamisa umbuzo wokuthi iyini “indlu yokugcina,” nokuthi iyini “inyama?” Le mibuzo efanayo ephusheni likaMiller ingaba yile: yini “ibhokisi,” futhi yini “amatshe ayigugu.”

Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.

Iphupho likaMiller likhomba amafasitela avulekile asezulwini njengendawo lapho ibandla elinqobayo kuSambulo 19 liphakanyiswa khona ligqoke ilineni elimhlophe ukuze ligibele amahhashi amhlophe empi yeNkosi yamabandla. Amafasitela avulekile yilapho kuthululwa khona isibusiso noma isiqalekiso sikaMalaki. Ifasitela elivulekile likaMiller yilapho kususwa khona udoti, kuthi amagugu aqoqelwe ebhokisini lomcebo.

The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.

Ukukhulunywa kokuqala ngamafasitela ezulu kusemlandweni kaNowa, futhi lapho lawo mafasitela evulwa, kwana imvula izinsuku ezingamashumi amane nobusuku obungamashumi amane. Lapho amafasitela evulwa, imiphefumulo eyisishiyagalombili isemkhunjini. Ubhapathizo eLwandle oluBomvu lwangenisa iminyaka engamashumi amane yokuzulazula kwaze kwawelwa iJordani. Lapho uKristu kamuva ebhapathizwa kuleyo ndawo uqobo, waqhutshwa waya ehlane izinsuku ezingamashumi amane. Lapho evusiwe kwabafileyo, njengoba kwakufanekisiwe ngobhapathizo lwaKhe, wafundisa abafundi izinsuku ezingamashumi amane ngaphambi kokwenyukela ezulwini.

When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.

Lapho ibandla lishintsha lisuka ekubeni yibandla elilwayo liye ekubeni yibandla elinqobayo, inkosi uDavide eneminyaka engamashumi amathathu iyakubusa iminyaka engamashumi amane. Ibandla elinqobayo limelwe ngumprofethi, umpristi, nenkosi. Umprofethi owayeneminyaka engamashumi amathathu lapho eqala inkonzo yakhe yeminyaka engamashumi amabili nambili kwakunguHezekeli, futhi waqala leyo nkonzo lapho amazulu evuleka.

> 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.

> Kwase kwathi ngomnyaka wamashumi amathathu, ngenyanga yesine, ngosuku lwesihlanu lwenyanga, ngisekubathunjweni ngasemfuleni iKhebari, amazulu avuleka, ngabona imibono kaNkulunkulu. Hezekeli 1:1.

At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.

Eminyakeni engamashumi amathathu uJosefa waqala ukubusa njengompristi, futhi wabhekana nomoya wasempumalanga wobuSulumane owaletha inhlekelele eyayikhula, eyavumela iGibhithe, udrako olele olwandle, ukuba lisebenzise umbuso womhlaba munye. Kuleyo nhlekelele uJosefa waqoqa ukudla ezinqolobaneni.

In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.

NgoJulayi ka-2023, kwezwakala izwi ehlane, kwase kuthi iNgonyama yesizwe sakwaJuda iqale ukuvula izimfihlakalo zombiko Wokukhala Kwaphakathi Kobusuku. Ngo-2024, uvivinyo lwangaphandle oluyisisekelo lwe-alpha lwahlukanisa izigaba ezimbili, futhi inqubo yokuvulwa kwezimpawu yaqhubeka. Manje ngo-2026, selufikile uvivinyo lwangaphakathi lwe-omega lwethempeli oluzophinde futhi luhlukanise izigaba ezimbili.

The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.

Isonto elingcwele uKristu, njengoMthunywa weSivumelwano, aqinisa ngalo isivumelwano nabaningi liyigceke nendawo engcwele. Kusukela mhla zingama-22 kuMfumfu, 1844, kuze kube yilapho uMikayeli esukuma (njengoba enza ekupheleni kwalelo sonto elingcwele lapho uStefanu ekhandwa ngamatshe) kuyiyiNdawo eNgcwelengcwele. Imikhosi yasentwasahlobo yagcwaliseka phakathi nesonto elingcwele, futhi iyialfa yemikhosi; kanti imikhosi yasekwindla, eyamacilongo ngosuku lokuqala, usuku lokuBuyisana ngosuku lweshumi, bese kuba umkhosi wamadokodo kusukela osukwini lweshumi nanhlanu kuze kube osukwini lwamashumi amabili nambili, iyiyo i-omega yemikhosi.

> “In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

> “Ngokufanayo, imifanekiso eyisifanekiselo ephathelene nokuza kwesibili kufanele igcwaliseke ngesikhathi esikhonjiswe enkonzweni eyisifanekiselo. Ngaphansi kwesimiso sikaMose ukuhlanzwa kwendlu engcwele, noma uSuku Olukhulu Lokubuyisana, kwakwenziwa ngosuku lweshumi lwenyanga yesikhombisa yamaJuda (Levitikusi 16:29–34), lapho umpristi omkhulu, esenze ukubuyisana ngenxa yabo bonke abakwa-Israyeli, ngaleyo ndlela esesusile izono zabo endaweni engcwele, ephuma ababusise abantu. Ngakho-ke kwakukholakala ukuthi uKristu, umPristi wethu Omkhulu omkhulu, wayeyovela ukuze ahlanze umhlaba ngokubhujiswa kwesono nezoni, futhi abusise abantu baKhe abalindileyo ngokungafi. Usuku lweshumi lwenyanga yesikhombisa, uSuku Olukhulu Lokubuyisana, isikhathi sokuhlanzwa kwendlu engcwele, okwathi ngonyaka ka-1844 lwawela mhla zingama-22 ku-Okthoba, lwathathwa njengesikhathi sokufika kweNkosi. Lokhu kwakuvumelana nobufakazi obabesebuveziwe kakade bokuthi izinsuku eziyizi-2300 zaziyophela ekwindla, futhi leso siphetho sabonakala singenakuphikwa.”

> “In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.

> “Emfanekisweni kaMathewu 25 isikhathi sokulinda nesokozela silandelwa ukuza komkhwenyana. Lokhu kwakuvumelana nezizathu ezisanda kwethulwa, kokubili ezivela esiprofethweni nasezifuzisweni. Zazithwala ukuqiniseka okunamandla ngeqiniso lazo; futhi ‘ukukhala kwaphakathi kobusuku’ kwamenyezelwa yizinkulungwane zamakholwa.

> “Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.

> “Njengegagasi elikhulu lolwandle, le nhlangano yahlasela izwe lonke. Isuka emzini iye emzini, isuka emzaneni iye emzaneni, yaya nasezindaweni zasemakhaya ezikude, yaze yabavusa ngokuphelele abantu bakaNkulunkulu ababebelindile. Ubufanatikhi banyamalala phambi kwalesi simemezelo njengoqhwa lwasekuseni phambi kwelanga eliphumayo. Abakholwayo babona ukungabaza kwabo nokudideka kwabo kususwa, kwathi ithemba nesibindi kwaphefumulela izinhliziyo zabo. Umsebenzi wawukhululekile kuleyo mikhawulo eyeqisayo ehlala ibonakala lapho kukhona ukushisekela kwabantu ngaphandle kwethonya elibusayo lezwi noMoya kaNkulunkulu. Wawufana ngesimilo nalezo zikhathi zokuzithoba nokubuyela eNkosini, phakathi kuka-Israyeli wasendulo, ezazilandela izigijimi zokukhuza ezivela ezincekwini zaYo. Wawuphethe izimpawu eziveza umsebenzi kaNkulunkulu kuzo zonke izikhathi. Kwakukhona intokozo encane yokuthatheka, kodwa kunalokho kwakukhona ukuhlola okujulile kwenhliziyo, ukuvuma isono, nokulahla izwe. Ukulungiselela ukuhlangana neNkosi kwakuwumthwalo wemiphefumulo esezinhlungwini ezinkulu. Kwakukhona umkhuleko ophikelelayo nokuzinikela kuNkulunkulu okungenakugodlwa.” The Great Controversy, 400.

The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.

Imikhosi yasentwasahlobo yagcwaliseka esontweni elingcwele, futhi imvula yokuqala, noma eye-alpha, yabe isithululwa ngePhentekoste, ngaleyo ndlela ifanekisela ukuthululwa kwemvula yokugcina emikhosini yasekwindla. Leyo mikhosi yasentwasahlobo ibekwe kuLevitikusi 23, amavesi okuqala kuya kwamashumi amabili nambili. Imikhosi yasekwindla itholakala emavesini 23 kuya ku-44. Iminyaka engu-2300 ikulethela ku-1844. Amavesi angamashumi amabili nambili emikhosi yasentwasahlobo namavesi angamashumi amabili nambili emikhosi yasekwindla. Amaqoqo amabili angamashumi amabili nambili esahlukweni samashumi amabili nantathu.

The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.

Umkhosi wamacilongo wawuyisixwayiso sokuthi ukwahlulela kwakuyokwenzeka ezinsukwini eziyishumi kamuva, kanti umkhosi wamadokodo wawungumkhosi wenjabulo ngenxa yezono ezathethelelwa ngoSuku Lokubuyisana. ISabatha nosuku lwesishiyagalombili ngemva komkhosi kufanekisela ukuphumula kweSabatha komhlaba kweminyaka eyinkulungwane.

> But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.

> Kodwa-ke, bathandekayo, ningabi ngabangenalwazi ngalento eyodwa, ukuthi usuku olulodwa kuJehova lunjengeminyaka eyinkulungwane, neminyaka eyinkulungwane injengosuku olulodwa. 2 Petru 3:8.

The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.

Ingelosi yokuqala yamemezela ukuvulwa kokwahlulela, futhi kulelo zinga lesiprofetho, u-1798, okwakuyisikhathi uDaniyeli asibiza ngokuthi “isikhathi sokuphela,” kungukugcwaliseka komkhosi wamacilongo; kodwa mhla ziyi-11 ku-Agasti, 1840, umlayezo wengelosi yokuqala ka-1798, owawusuvuliwe uphawu, wanikwa amandla ngokugcwaliseka kwesiprofetho sosizi lwesibili. UbuSulumane buyingxenye yesixwayiso somkhosi wamacilongo, esimemezela usuku olusondelayo lokwahlulela.

For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.

Kulabo abazimisele ukubona, imikhosi yasekwindla yamacilongo neyamatabernakele imele imikhosi ye-alpha ne-omega, nokwahlulela kuphakathi. Akusikho okwenzeka ngephutha ukuthi le mikhosi ikhonjwa kuLevitikusi amashumi amabili nantathu. Amashumi amabili nantathu awuphawu lokubuyisana. Akusikho okwenzeka ngephutha ukuthi umkhosi wokuqala ungowosuku lokuqala lwenyanga yesikhombisa nokuthi umkhosi wokugcina uphela ngosuku lwamashumi amabili nambili. Umkhosi wamacilongo uyinhlamvu yokuqala yohlamvu lwesiHeberu, usuku lokuBuyisana luyinhlamvu ephakathi, kanti umkhosi wamatabernakele uyinhlamvu yamashumi amabili nambili yohlamvu lwesiHeberu.

Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.

Isahluko samashumi amabili nantathu, amavesi 23 kuya ku-44 kaLevitikusi siyamavesi angamashumi amabili nambili abekwe ngaphakathi “kohlelo lweqiniso.” Usuku lweshumi oluphakathi lukhomba uvivinyo, ngokuba ishumi liwuphawu lovivinyo, futhi usuku lokuBuyisana yilapho ukuhlubuka kwabalahlekileyo kubhaliswa khona futhi kuxazululwa khona, futhi lokho kuhlubuka kumelwa uhlamvu lweshumi nantathu lwezinhlamvu zesiHebheru. Uhlamvu oluphakathi lwegama lesiHebheru elisho iqiniso lungolweshumi nantathu, futhi luyahambisana nosuku lweshumi lwenyanga yesikhombisa, futhi njengophawu lwendlela lunemfanelo zesiprofetho zezinhlamvu zesiHebheru kanye nalolo suku oluthile. Ishumi kuhlanganiswe neshumi nantathu kuba amashumi amabili nantathu. Amashumi ayisikhombisa ayisamba sika-10 kuphindwe ngo-7, futhi usuku lweshumi lwenyanga yesikhombisa nalo lulingana namashumi ayisikhombisa, okuwuphawu lokuphela kwesikhathi somusa.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

> Khona-ke uPetru weza kuye, wathi, Nkosi, umfowethu uyakungona kangaki kimi, nami ngimthethelele? kuze kube kasikhombisa na? UJesu wathi kuye, Angithi kuwe, kuze kube kasikhombisa; kodwa, kuze kube ngamashumi ayisikhombisa aphindwe kasikhombisa. Mathewu 18:21, 22.

Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.

Iminyaka engamakhulu amane namashumi ayisishiyagalolunye yanqunyelwa u-Israyeli wasendulo. Leyo minyaka yanqunywa eminyakeni eyizinkulungwane ezimbili namakhulu amathathu, futhi yamelelwa njengamaviki angamashumi ayisikhombisa; ngaleyo ndlela uJesu wakhomba ukuthi umkhawulo wesikhathi sokuhlolwa ungamakhulu amane namashumi ayisishiyagalolunye, okungukuthi, omelwe “ngamashumi ayisikhombisa” amaviki kuDaniyeli isahluko 9.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> Amaviki angamashumi ayisikhombisa anqunyelwe abantu bakho nomuzi wakho ongcwele, ukuba kuqedwe isiphambeko, nokuba kupheliswe izono, nokuba kwenziwe ukubuyisana ngobubi, nokuba kungeniswe ukulunga okuphakade, nokuba kuqiniswe umbono nesiprofetho, nokuba kugcotshwe oNgcwele kunabo bonke. Danieli 9:24.

The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.

Igama lesiHeberu elihunyushwe ngokuthi “sikwa” lisetshenziswe kuleli vesi kuphela eTestamenteni Elidala, futhi lisho ukuthi “kunqunyiwe noma kumisiwe ngesimemezelo.” Lihlukile kunegama elivame ukusetshenziswa elihunyushwa ngokuthi “sikwa,” elisuselwa ekutheni u-Abrama wasika iminikelo esinyathelweni sokuqala sesivumelwano kuGenesise ishumi nanhlanu. Kwakuba “kunqunyiwe” futhi “kumisiwe ngesimemezelo” ukuthi u-Israyeli wayeyoba neminyaka engamakhulu amane namashumi ayisishiyagalolunye yesikhathi sokuvivinywa, bese-ke besikwa njengabantu besivumelwano sikaNkulunkulu. “Ukusikwa” okubili okwehlukene; okukodwa okumelwa inkathi njengesikhathi sokuvivinywa “esasinqunywe” enanini elikhulu ngenani elingamashumi ayisikhombisa, futhi lapho “iwayini elisha” likaJoweli “lisikwa” emilonyeni yabo, isikhathi sokuvivinywa siyavalwa. Amashumi ayisikhombisa amele ukuvalwa kwesikhathi sokuvivinywa.

The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.

Imikhosi yasekwindla iqukethe izinyathelo ezintathu zegama lesiHebheru elithi “iqiniso.” Imikhosi yasekwindla iqala kuLevitikusi 23:23, uphawu oluphakathi losuku lokuBuyisana lungosuku lweshumi kanye nohlamvu lweshumi nantathu, okulingana no-23, kanti umkhosi wamaDlangala uphela ngosuku lwamashumi amabili nambili, bese kuba neSabatha elikhulu elilandela umkhosi, futhi leso siqephu siphetha ku-23:44.

Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.

ULevitikusi usho ubupristi bamaLevi. Imikhosi yasentwasahlobo imelwe esahlukweni 23:1–22, bese imikhosi yasekwindla imelwe ku-23:23–44. Imikhosi yasentwasahlobo imelwe ngamavesi angamashumi amabili nambili, kanti izinhlamvu zesiHeberu zingamashumi amabili nambili. Nemikhosi yasekwindla ibekwe ngokufanayo ngamavesi angamashumi amabili nambili. Umkhosi wamacilongo umemezela ukusondela kokwahlulela ngoSuku Lokubuyisana. Khona-ke umkhosi waMaTabernakele uhlala izinsuku eziyisikhombisa, ophela ngosuku lwamashumi amabili nambili lwenyanga yesikhombisa. Olokuqala kulezo zinsuku eziyisikhombisa lwaluyiSabatha yomkhosi, kanjalo nolwesishiyagalombili, olwaluwusuku olulandela umkhosi wezinsuku eziyisikhombisa. Usuku lokuqala nolwesishiyagalombili lwenza usuku lwesishiyagalombili lube uphawu lwesishiyagalombili oluphuma kokuyisikhombisa.

> Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.

> Khuluma kubantwana bakwa-Israyeli, uthi: Ngosuku lweshumi nanhlanu lwalolu nyanga lwesikhombisa kuyakuba ngumkhosi wamadokodo izinsuku eziyisikhombisa kuJehova. Ngosuku lokuqala kuyakuba khona umhlangano ongcwele; aniyikwenza msebenzi wobugqila ngalo. Izinsuku eziyisikhombisa niyakulethela uJehova umnikelo owenziwe ngomlilo; ngosuku lwesishiyagalombili kuyakuba khona kini umhlangano ongcwele; niyakulethela uJehova umnikelo owenziwe ngomlilo; kungumhlangano wesizotha; aniyikwenza msebenzi wobugqila ngalo. … Futhi ngosuku lweshumi nanhlanu lwenyanga yesikhombisa, lapho senibuthele izithelo zezwe, niyakuwugcinela uJehova umkhosi izinsuku eziyisikhombisa; ngosuku lokuqala kuyakuba yisabatha, nangosuku lwesishiyagalombili kuyakuba yisabatha. Levitikusi 23:34–36, 39.

The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.

ISabatha yomkhosi yosuku lwesishiyagalombili imelela iSabatha yenkulungwane yeminyaka, elandela umkhosi wamaThabhanakele. Ukuzulazula kuka-Israyeli wasendulo ehlane iminyaka engamashumi amane kukhunjulwa ngokuhlala ezindlini zesikhashana phakathi nezinsuku zomkhosi wamaThabhanakele, futhi kumelela kungesikho kuphela ukuthululwa kwemvula yakamuva, kodwa nesikhathi sokuhlupheka kukaJakobe, lapho izingelosi zihole khona abathembekile bakaNkulunkulu eziqongweni nasezintabeni ukuze bavikelwe.

> “In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.

> “Ngesikhathi sokuhlupheka, sonke sabaleka emizini nasemaphandleni, kodwa saxoshwa ababi, abangena ezindlini zabangcwele bephethe inkemba. Baphakamisa inkemba ukuze basibulale, kodwa yaphuka, yawela phansi ingenamandla njengotshani. Khona-ke sonke sakhala imini nobusuku sicela ukukhululwa, ukukhala kwethu kwenyukela phambi kukaNkulunkulu. Ilanga laphuma, nenyanga yema nya. Imifudlana yayeka ukugeleza. Kwavela amafu amnyama, asindayo, ashaya omunye komunye. Kodwa kwakukhona indawo eyodwa ecacileyo yenkazimulo ezinzile, lapho kwavela khona izwi likaNkulunkulu linjengamanzi amaningi, elathuthumela amazulu nomhlaba. Isibhakabhaka savuleka saphinda savaleka, sinesiphithiphithi. Izintaba zathuthumela njengomhlanga emoyeni, zalahla amadwala amagedlekele nxazonke. Ulwandle lwabilisa njengebhodwe, lwalahla amatshe phezu komhlaba. Kwathi uNkulunkulu esho usuku nehora lokufika kukaJesu, futhi ememezela isivumelwano esiphakade kubantu bakhe, wakhuluma umusho owodwa, wase ema isikhashana, amazwi esaqhubeka egeleza emhlabeni wonke. U-Israyeli kaNkulunkulu wayemi amehlo awo egxilile phezulu, ulalele amazwi njengoba ephuma emlonyeni kaJehova, futhi egubha emhlabeni wonke njengokuduma kwezulu okunamandla kakhulu. Kwakunesizotha esesabekayo. Ekupheleni komusho ngamunye, abangcwele bamemeza bethi, Inkazimulo! Haleluya! Ubuso babo bakhanyiswa yinkazimulo kaNkulunkulu; bakhazimula ngaleyo nkazimulo njengoba ubuso bukaMose benza lapho ehla eSinayi. Ababi babengenakubabheka ngenxa yenkazimulo. Kwathi lapho isibusiso esingapheli simenyezelwa phezu kwalabo ababedumise uNkulunkulu ngokugcina iSabatha lakhe lingcwele, kwaba khona ukumemeza okukhulu kokunqoba phezu kweSilo, naphezu komfanekiso waso.”

> “Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

> “Kwase kuqala iJubili, lapho izwe lalimele liphumule.” Review and Herald, Julayi 21, 1851.

Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.

UJesu uyabuya, futhi umhlaba uphumula iminyaka eyinkulungwane, njengoba kufanekiswe yiSabatha lonyaka wesikhombisa yezwe kanye nejubili. Evesini lesithathu likaLevitikusi amashumi amabili nantathu, iSabatha losuku lwesikhombisa lomuntu lichazwa njengesingeniso sesahluko esiphetha ngokwesishiyagalombili, okungokweyisikhombisa, futhi limelela iSabatha lonyaka wesikhombisa lokuba izwe liphumule.

> And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.

> UJehova wakhuluma kuMose, wathi, Khuluma kubantwana bakwa-Israyeli, uthi kubo: Mayelana nemikhosi kaJehova eniyakuyimemezela ibe yimihlangano engcwele, yile yona mikhosi yami. Kwenziwe umsebenzi izinsuku eziyisithupha; kodwa ngosuku lwesikhombisa kuyisabatha lokuphumula, umhlangano ongcwele; aniyikwenza msebenzi kulo; liyisabatha likaJehova ezindaweni zenu zonke zokuhlala. Levitikusi 23:1–3.

The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.

I-alpha yesahluko samashumi amabili nantathu yiSabatha yosuku lwesikhombisa, futhi i-omega yesahluko yiminyaka eyinkulungwane yomhlaba ungenalutho, okufanekiswe yiSabatha yonyaka wesikhombisa yezwe kanye nejubili. I-alpha yesahluko iyimikhosi yasentwasahlobo eqala ngeSabatha yosuku lwesikhombisa futhi iphele evesini lamashumi amabili nambili; kanti i-omega yesahluko iphela ngosuku lwamashumi amabili nambili lwenyanga yesikhombisa, ilandelwe yiSabatha yomkhosi yosuku lwesishiyagalombili emele iSabatha yonyaka wesikhombisa yezwe.

Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.

Amavesi okuqala kuya kwangamashumi amabili nambili amele umsebenzi kaKristu njengoMpristi Omkhulu waseZulwini endaweni engcwele; amavesi angamashumi amabili nantathu kuya kwangamashumi amane nane amele umsebenzi waKhe eNgcwelengcwele. ULevitikusi uwuphawu lwabapristi, futhi umele inkonzo kaKristu yobupristi obukhulu. ISabatha ye-alpha yosuku lwesikhombisa ibuyela emuva ekudalweni, futhi iSabatha ye-omega yonyaka wesikhombisa ifinyelela eMhlabeni owenziwe musha. ULevitikusi amashumi amabili nantathu ngokomlando usukela ekudalweni uye ekudalweni kabusha.

The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.

Injabulo noma ihlazo lomlayezo wesiprofetho luwuphawu lwalabo abanomlayezo Wokukhala Kwaphakathi Kwamabili noma owomgunyathi. Kuze kube yilapho leli qiniso selibaliwe endabeni, indaba eveza ihlazo iyaphuthelwa. Labo abanamafutha eqiniso ngeke baliphuthele leli phuzu. Injabulo imelelwa yilabo izono zabo zisusiwe, futhi bavezwa yilabo abagubha umkhosi wamadokodo.

> And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

> ULizwi waba yinyama, wakha phakathi kwethu, (futhi sabona inkazimulo yakhe, inkazimulo enjengeyo yozelwe yedwa kuYise,) egcwele umusa neqiniso. Johane 1:14.

The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:

Igama lesiGreki elihunyushwe ngokuthi “wahlala” lisho “ukwakha itabernakele.” UJesu waba yinyama, wakha itabernakele phakathi kwethu. Wathatha imvelo yethu yobuntu, itabernakele lethu, itende lethu, idokodo lethu, inyama yethu. UPetru wakusho kanje:

> Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.

> Yebo, ngibona kufanele ukuthi, inqobo nje uma ngisekuleli thabhanakeli, nginivuse ngokunikhumbuza; ngazi ukuthi maduzane ngizolikhumula leli thabhanakeli lami, njengoba iNkosi yethu uJesu Kristu ingibonisile. 2 Petru 1:13, 14.

Paul said it this way:

UPawulu wakusho ngalendlela:

> For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.

> Ngokuba siyazi ukuthi, uma indlu yethu yasemhlabeni yaleli tende idilizwa, sinaso isakhiwo esivela kuNkulunkulu, indlu engenziwanga ngezandla, engunaphakade emazulwini. Ngokuba kulokhu siyabubula, silangazelela kakhulu ukwembathiswa ngendlu yethu evela ezulwini; ukuze kuthi, sesembathiwe, singatholakali sinqunu. Ngokuba thina esikuleli tende siyabubula, sisindwa; kungekhona ngoba sifisa ukwembulwa, kodwa ukwembathiswa, ukuze okufayo kugwinywe ukuphila. 2 Korinte 5:1–4.

The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.

Umkhosi wamadokodo uyisibonakaliso sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, okwenzekayo lapho amafasitela ezulu evulwa. Lapho izono zabeyizinkulungwane eziyikhulu namashumi amane nane zisusiwe, uMoya oNgcwele uyakuthululwa phezu kwebandla elinqobileyo ngaphandle kwesilinganiso. Ukwahlulela sekuphelile maqondana nabeyizinkulungwane eziyikhulu namashumi amane nane, futhi labo ababekwe uphawu baphuma bayomemezela ukukhala okukhulu kwengelosi yesithathu ngaphansi kwamandla kaMoya oNgcwele, njengoba kufanekiswe ngumkhosi wamadokodo.

Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.

Umzimba wethu uyithempeli, futhi uyitende, elingumnquba wokukhonza. Labo ababebuthana eJerusalema ukugubha umkhosi wamadokodo, babegubha ukuthi izono zabo zazesuliwe. UMose wasetshenziswa ukumisa umquba wokukhonza ehlane, futhi umkhosi wamadokodo ekugcineni wawugujwa ngokuhlala emadokodweni ehlane, ngokuba uJesu uhlale ebonisa ukuphela ngesiqalo.

> Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.

> Ngakho-ke, bazalwane abangcwele, nina enihlanganyela ekubizweni kwasezulwini, cabangisisani ngoMphostoli noMpristi oMkhulu wokuvuma kwethu, uKristu Jesu; owayethembekile kuye owammisayo, njengoba noMose wayethembekile kuyo yonke indlu yakhe. Ngokuba lo ubalwe njengofanele inkazimulo enkulu kunekaMose, njengoba lowo owakhayo indlu enodumo olukhulu kunendlu. Ngokuba yonke indlu yakhiwa ngumuntu othile; kodwa owakha zonke izinto unguNkulunkulu. NoMose impela wayethembekile kuyo yonke indlu yakhe, njengenceku, kube ubufakazi balezo zinto ezaziyokhulunywa kamuva; kodwa uKristu njengeNdodana phezu kwendlu yakhe uqobo; esiyindlu yakhe thina, uma sibambe siqinise isibindi nokuzigqaja kwethemba kuze kube sekupheleni. Hebheru 3:1–6.

Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.

UMose wayeyinceku ethembekileyo uNkulunkulu ayisebenzisa ukumisa ithempeli letabernakele, kodwa uKristu, njengoMpristi Omkhulu noMphostoli, unodumo olukhulu kakhulu kunenceku uMose. Yonke indlu, kusukela ethempelini letabernakele likaMose, kuya ethempelini likaSolomoni, kuya ethempelini likaHerode elalakhiwa kabusha iminyaka engamashumi amane nesithupha, ithempeli lomuntu elinama-chromosome angama-46, kanye nethempeli lamaMillerite lasuka ku-1798 kuya ku-1844, kwakhiwa konke nguNkulunkulu. Emugqeni wesiprofetho wokubonakaliswa okuhlukahlukene kwamathempeli, oqala eNsimini yase-Edene, bese kuthi ngemva kwesono, esangweni leNsimi, bese kuthi ngemva kukazamcolo emalathini kuze kufike kuMose; izimpawu zendlela ezintathu eziyinhloko nguMose, uKristu, kanye nabayizinkulungwane eziyikhulu namashumi amane nane.

Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.

UMose noKristu bamele i-alpha ne-omega ka-Israyeli wasendulo, futhi ndawonye bamele ukuhlanganiswa kobuntu nobuNkulunkulu, okubuye kumelwe yilabo abayinkulungwane eziyikhulu namashumi amane nane nane. Ekufikeni kwengelosi yesithathu, kuSambulo isahluko seshumi nanye, uJohane utshelwa ukuba alinganise ithempeli, futhi ekufikeni kwaleyo ngelosi efanayo ngo-9/11, uJohane utshelwa ukuba alinganise ithempeli futhi. Kuzo zombili lezi zimo utshelwa ukuba ashiye igceke lezinsuku eziyi-1,260. Ngo-2023, leyo ngelosi efanayo yafika, futhi abantu bakaNkulunkulu manje babizelwa ukuba balinganise ithempeli. Izinsuku eziyi-1,260, noma izinsuku ezintathu nengxenye zaphela ngo-2023, futhi kusukela kulelo qophelo kuze kube ngaphambi nje komthetho weSonto, ithempeli kufanele lakhiwe liphakanyiswe. Unyaka ka-2024 waphawula ukubekwa kwezisekelo, futhi wabona ukuhlubuka kubonakaliswa njengeqembu elal “lidelela usuku lwezinto ezincane,” liphikisa ukuhlonzwa kukaMiller kophawu olusungula umbono.

> Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.

> Ngaphezu kwalokho izwi leNkosi lafika kimi, lathi: Izandla zikaZerubhabhele zibekile isisekelo sale ndlu; nezandla zakhe ziyoyiqedela futhi; khona-ke niyakwazi ukuthi iNkosi yamabandla ingithumile kini. Ngokuba ngubani odelele usuku lwezinto ezincane na? Ngokuba bayakujabula, babone intambo yokumisa esandleni sikaZerubhabhele kanye nalabo abayisikhombisa; bona bangamehlo eNkosi, agijima aya le na le kuwo wonke umhlaba. Zakariya 4:8–10.

To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.

Ukwenqaba ukuhumusha kukaMiller kokuthi yiRoma emisa umbono, kuwukwenqaba izisekelo, futhi kuwukuba “udelele usuku lwezinto ezincane.” Umnyakazo wamaMillerite wawuyinyakazo ye-alpha yezingelosi zokuqala nezesibili, futhi umnyakazo wabayizinkulungwane eziyikhulu namashumi amane nane uyinyakazo ye-omega yengelosi yesithathu. Unamandla aphindwe amashumi amabili nambili kuno-alpha. Ngalo mqondo wesiprofetho izisekelo zomnyakazo wamaMillerite ziyilo “usuku lwezinto ezincane.” Ukwedelela noma yiliphi iqiniso eliyisisekelo elimelelwe phezu kwamatafula amabili kaHabakuki, kungukufa, ngokuba umbono omiswayo evesini leshumi nane likaDaniyeli ishumi nanye uwona lowo mbono uSolomoni awukhomba.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Lapho kungekho khona umbono, abantu bayabhubha; kodwa ogcina umthetho, uyajabula. IzAga 29:18.

The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?

Umbono wetsheni wokugcina uyamangalisa, ngoba ubonakalisa ukuthi itshe legumbi lesisekelo liphinde libe yitshe eliphezulu lokuqedela, kodwa linamandla aphindwe ngamashumi amabili nambili. Isivivinyo sika-alfa sesisekelo sango-2024 sasiwumyalezo wokubekwa uphawu ongaphandle nowobuhlakani, kanti isivivinyo sethempeli sika-omega sango-2026 siwumyalezo wokubekwa uphawu wangaphakathi nowokomoya. Omunye ukhomba umfanekiso nophawu lwesilo, kanti omunye umfanekiso nophawu lukaNkulunkulu. Leso sivivinyo sangaphakathi sika-omega simelwe yizimpawu ezimbili zephupho likaMiller okufanele zichazwe ngokomongo wezehlakalo zezinsuku zokugcina. Iyini inqolobane? futhi iyini inyama?

We will continue these things in the next article.

Sizoqhubeka nalezi zinto esihlokweni esilandelayo.

A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.

Umshado wamaJuda ngesikhathi sikaJesu wawenzeka ngezigaba ezintathu eziyinhloko, ngokuvamile usakazeke ezinyangeni eziningi noma unyaka. Isinyathelo sokuqala kwakuwumshado osemthethweni, obizwa ngokuthi ukuthembisana, lapho umshado usungulwa khona ngokomthetho, kodwa umakoti nomkhwenyana behlala behlukene, kuyilapho umkhwenyana ebuyela endlini kayise ukuyolungiselela umakoti wakhe indawo. Yingakho uMariya, umkaJosefa, ayebizwa ngokuthi ungumkakhe, ngisho nangaphambi kokuba bahlale ndawonye. Ukungathembeki phakathi nalesi sikhathi kwakubhekwa njengokuphinga.

The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.

Isikhathi sokulinda sasingaqinisekile, futhi sasingaba izinsuku, amasonto noma izinyanga. Lokhu kungaqiniseki kuyisici esibalulekile somfanekiso. Ubaba wayengase alinde kuze kufike unyaka, ukuze aqinisekise ubuntombi bomlobokazi. Umkhwenyana wayengamemezeli usuku noma ihora eliqondile lokubuya kwakhe, ngoba kwakuyisinqumo sikayise ukunquma ukuthi nini; ngakho umakoti wayazi ukuthi umshado uyeza—kodwa engazi ukuthi nini. Lokhu kungaqiniseki kwakuhlosiwe, futhi kwaze kwaba yilapho ubaba eyala umkhwenyana ukuba ahambe ayolanda umakoti wakhe, konke okwakuhilelekile kwakulibala.

When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”

Lapho uyise ethi, “hamba uyolanda umakoti wakho,” umkhwenyana wayefika ebusuku, ehamba nabangane, bememeza futhi bekhalisa icilongo. Lokhu kwakuhlale kwenzeka ebusuku ukuze kugwenywe ukuhamba amabanga amade ekushiseni kwemini, okungaba nzima ukukumelana nakho ezweni lakwa-Israyeli. Izibani namafutha kwakudingeka, ngoba kwakungekho zibani zasemgwaqweni, futhi udwendwe lwalungaqhubeka amahora amaningi. Inkulumo yangempela yesiko emishadweni yasendulo yamaHeberu eyayimenyezelwa phakathi nodwendwe yayithi, “Bhekani, umkhwenyana uyeza!”

The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.

Izintombi (izincekukazi zikamakoti) emfanekisweni zazingesibo abesifazane nje abangahleliwe; zazingabakhonzazana bakamakoti, zilindile kanye naye, zilindeleke ukuba zihlanganyele odwendweni, futhi zinesibopho sokulungela nganoma yisiphi isikhathi nokuphatha amafutha azo siqu ukuze zikhanyise indlela eya endlini yomkhwenyana. Izibani zazivutha ngokushesha, ngakho kwakuyisidingo ukuza namafutha angeziwe, uma kwenzeka uhambo luba lude. Kwakungekho ukwabelana ngamafutha ngokuhlanganyela.

The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.

Ukubambezeleka kwakuyinto evamile emkhosini nasemshadweni wasendulo, futhi ngokwesiko kwakungeyona inkinga. Ukubambezeleka kwakulindelekile, futhi ukulala kwakuyinto evamile. Umehluko awukho ekulaleni, kodwa usekulungiseleleni, hhayi ekuqapheni. Izintombi eziyiziwula azizange zilungiselele ukubambezeleka njengoba ezihlakaniphileyo zenza. Wonke umuntu wayezolala, ngoba isikhathi esisuka ekuthembisaneni okusemthethweni kuze kufike ekuphelelisweni komshado singathatha unyaka.

Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.

Lapho udwendwe selufikile endlini yomkhwenyana, kwaqala idili lomshado, kwase kuthi umnyango uvalwe unomphela, futhi abafika sekwephuzile bangangeniswa. Lokhu kwakungeyona inkohlakalo—kwakuyisiko, ngoba noma ubani owayengqongqoza kamuva ngemva kokuba umnyango usuvaliwe kwakusho ukuthi wayengeyona ingxenye yalolo dwendwe.

Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.

UJesu wayengasunguli izithombe zenkulumo, futhi akazange anikeze ncazelo yalo mfanekiso njengoba ayevame ukwenza. Wayengadingi ukunikeza incazelo, ngoba yonke le mininingwane yamasiko yayiqondakala ngokugcwele kubalaleli Bakhe. UJesu wayekhomba umshado wangempela waseMpumalanga, hhayi into engacacile nje.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

Imininingwane isekelwa ngokugcwele ubufakazi bamaHeberu, kanye nezazi-mlando zezikhathi zamaRoma nezamaGreki.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

IMishnah (ikhulu lesi-2 leminyaka emva kukaKristu, kodwa igcina amasiko enkathi yeThempeli angaphambi kuka-70 AD)

The Talmud (later compilation, but quoting earlier practice)

ITalmudi (ukuhlanganiswa kwakamuva, kodwa icaphuna umkhuba wangaphambili)

Josephus (1st century Jewish historian)

UJosephus (isazi-mlando samaJuda sekhulu lokuqala)

Rabbinic wedding liturgy and legal discussions

Imikhosi yomshado yobuRabhi nezingxoxo zomthetho

Greco-Roman observers of Judea

Ababukeli baseJudiya bamaGreki namaRoma

Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.

UJosephus akasiniki “incwadi yemiyalelo yomshado” ehleleke kahle, kodwa imininingwane yezomthetho neyamasiko ayithatha njengeyaziwayo ivumelana ngokuphelele nezincazelo ezikuMishnah/Talmud. IMishnah iyona mthombo oyinhloko.

The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.

Umfanekiso lo washaya ngamandla enhliziyweni yomlaleli ongumJuda wekhulu lokuqala, ngoba akukho lutho kuMathewu 25 olwaludinga ukuchazwa. Ukufika phakathi kwamabili kwakuyinto evamile, izibani namafutha kwakuyizidingo ezisobala, futhi ukubambezeleka phakathi kokuganiselana okusemthethweni komshado nodwendwe lwaphakathi kwamabili kwakulindelekile, kanti nomnyango ovaliwe kwakuyinqubo ejwayelekile! Izintombi ezakhishelwa ngaphandle zaba namahloni, futhi kubalaleli abangamaJuda besikhathi sikaJesu, ihlazo lentombi eyisiwula lalifaneleka ngokuphelele. Njengoba izethameli zikaJesu zaziyazi ngokugcwele leyo nqubo yomkhosi, zazingeke zibe nozwelo ngezintombi eziyiziwula, ngoba wonke umuntu wayazi ukuthi ukulungela kwakuwumthwalo ophelele wanoma iyiphi intombi eyayicelwe ukuba ibe semdwendweni. La maqiniso ayesobala kakhulu kubalaleli abangamaJuda kangangokuthi uJesu akazange adinge nokunikeza noma iyiphi incazelo yalo mfanekiso.

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