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

Incwadi kaJoweli neBandla lama-Adventist oSuku lwesiKhombisa laseLawodikea - Inombolo Yamashumi Amabili Nesishiyagalolunye

Number Twenty-Nine

Inombolo Yamashumi Amabili Nesishiyagalolunye

Author

Jeff Pippenger

Published

January 14, 2026

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The fifth Messianic prophecy in the book of Matthew is the waymark of disappointment and death. On July 18, 2020, the false prediction of the destruction of Nashville, slew Elijah and Moses.

Isiprofetho sesihlanu ngoMesiya encwadini kaMathewu siyisibonakaliso sokudumala nokufa. NgoJulayi 18, 2020, isibikezelo samanga sokubhujiswa kweNashville sabulala u-Eliya noMose.

## The Fifth Messianic Waymark is the Disappointment of July 18, 2020

Uphawu lwesihlanu lukaMesiya luwukudumazeka kwangomhla ka-18 Julayi 2020.

> Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. Matthew 2:17, 18.

> Khona-ke kwagcwaliseka lokho okwakhulunywa ngoJeremiya umprofethi, ethi: ERama kwezwakala izwi, ukukhala, nokulila, nokudabuka okukhulu; uRakeli ekhalela abantwana bakhe, engavumi ukududuzwa, ngoba bengasekho. Mathewu 2:17, 18.

## Prediction

Isiprofetho

> Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. Jeremiah 31:15.

> Isho iNkosi: Kwazwakala izwi eRama, ukukhala nokulila okubuhlungu; uRaheli ekhalela abantwana bakhe wenqaba ukududuzwa ngenxa yabantwana bakhe, ngokuba babengasekho. Jeremiya 31:15.

Moses and Elijah are slain in the streets of Sodom and Egypt. The last statement of the Old Testament identifies that Elijah would come before the great and dreadful day of the Lord. That dreadful day begins when Michael stands up in Daniel twelve, and announces in Revelation twenty-two that, “he that is just and he who is unjust” will remain in that condition for eternity.

UMose no-Eliya bayabulawa ezitaladini zaseSodoma naseGibhithe. Isitatimende sokugcina seTestamente Elidala sikhomba ukuthi u-Eliya wayeyofika ngaphambi kosuku olukhulu nolwesabekayo lweNkosi. Lolo suku olwesabekayo luqala lapho uMikayeli esukuma kuDaniyeli ishumi nambili, futhi ememezela kuSambulo amashumi amabili nambili ukuthi, “olungileyo nalowo ongalungile” bayohlala bekuleso simo kuze kube phakade.

> And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

> Ngaleso sikhathi uMikayeli uyakusukuma, inkosana enkulu emele abantwana babantu bakho; futhi kuyakuba khona isikhathi sokuhlupheka esingazange sibe khona selokhu kwaba khona isizwe kwaze kwaba yileso sikhathi; futhi ngaleso sikhathi abantu bakho bayakukhululwa, yilowo nalowo oyakutholwa ebhaliwe encwadini. Daniyeli 12:1.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Ongalungile, makenze okungalungile namanje; nongcolileyo, makabe ngongcolileyo namanje; nolungileyo, makenze okulungileyo namanje; nongcwele, makabe ngongcwele namanje. IsAmbulo 22:11.

Elijah must appear before probation closes, and he gets slain and resurrected in Revelation eleven, just before probation closes. He is resurrected and presents his message until probation closes, where there is then another resurrection, of righteous and wicked.

U-Eliya kumelwe abonakale ngaphambi kokuba kuvalwe isikhathi somusa, futhi uyabulawa aphinde avuswe kuSambulo sikaJohane ishumi nanye, ngaphambi nje kokuba kuvalwe isikhathi somusa. Uyavuswa futhi ethule umlayezo wakhe kuze kuvalwe isikhathi somusa, lapho-ke kuba khona olunye futhi uvuko, olwabalungileyo nolwababi.

> And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:2.

> Futhi abaningi balabo abalele othulini lomhlaba bayovuka, abanye baye ekuphileni okuphakade, abanye baye ehlazweni nasekudelelweni okuphakade. Daniyeli 12:2.

That special resurrection is followed by the Second Coming of Christ, where the righteous dead are resurrected and then a thousand years where the saints judge the lost. At the end of the thousand years there is another resurrection and the third coming of Christ. The line of prophetic resurrections includes the resurrection of the papal beast, but each of the resurrections are a specific subject of God’s prophetic Word. On July 18, 2020, the Laodicean movement of the one hundred and forty-four thousand committed suicide by rebelling against Christ’s command forbidding time applications beyond 1844.

Lokho kuvuka okukhethekile kulandelwa Ukuza Kwesibili kukaKristu, lapho abafileyo abalungileyo bevuswa khona, bese kuba neminyaka eyinkulungwane lapho abangcwele bahlulela khona abalahlekileyo. Ekupheleni kweminyaka eyinkulungwane kuba khona okunye ukuvuka nokufika kwesithathu kukaKristu. Ulayini wokuvuka okungokwesiprofetho uhlanganisa ukuvuka kwesilo sobupapa, kodwa ngakunye kwalokho kuvuka kuyisihloko esiqondile seZwi likaNkulunkulu lesiprofetho. NgoJulayi 18, 2020, inhlangano yaseLawodikeya yabayizinkulungwane eziyikhulu namashumi amane nane yazibulala ngokuhlubuka emyalweni kaKristu owawunqabela ukusetshenziswa kwezikhathi okudlula u-1844.

A voice was then heard in Rama, meaning pride and self-exaltation. Rachel meaning a good traveler is in mourning because Moses and Elijah are not, and more importantly, they cannot be comforted. They have no comfort, and the Holy Spirit is the Comforter, that would be sent when the voice in the wilderness began in July of 2023.

Kwase kuzwakala izwi eRama, okusho ukuzidla nokuziphakamisa. URaheli, okusho umhambi omuhle, usesililweni, ngoba uMose no-Eliya bengekho, futhi okubaluleke nakakhulu, abakwazi ukududuzwa. Abanakududuzeka, kanti uMoya oNgcwele unguMduduzi, obezothunyelwa lapho izwi lasehlane liqala ngoJulayi ka-2023.

These things happen just before probation closes, and according to Revelation, just before probation closes the Revelation of Jesus Christ is unsealed. That unsealing is what resurrects Moses and Elijah, who are also Rachel, the good traveler, who had been weeping and mourning for her children, could not be comforted. Her mourning turns to joy when those children are resurrected.

Lezi zinto zenzeka nje ngaphambi kokuba kuvalwe isikhathi somusa, futhi ngokweSambulo, nje ngaphambi kokuba kuvalwe isikhathi somusa, iSambulo sikaJesu Kristu siyavulwa uphawu. Lokho kuvulwa kophawu yilokho okuvusa uMose no-Eliya, abangabuye babe nguRaheli, umhambi omuhle, owayekhala futhi elilela abantwana bakhe, engaduduzeki. Ukulila kwakhe kuphenduka injabulo lapho labo bantwana bevuswa.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 22:10.

> Wasesethi kimi: Ungawavali amazwi esiprofetho sale ncwadi, ngokuba isikhathi sesisondele. IsAmbulo 22:10.

Moses and Elijah were dead in the streets of Sodom and Egypt, and just as with Christ, the one hundred and forty-four thousand would be called out of Egypt, when the gathering began in July of 2023.

UMose no-Eliya babefile emigwaqweni yaseSodoma naseGibhithe, futhi njengakuKristu, abayizinkulungwane eziyikhulu namashumi amane nane babeyobizwa baphume eGibhithe, lapho ukubuthwa kuqala ngoJulayi ka-2023.

## The Sixth Messianic Waymark is the calling out of Egypt in July of 2023

Uphawu lwesithupha lukaMesiya luwukubizwa kuphunywe eGibhithe ngoJulayi ka-2023

> And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Matthew 2:15.

> Wahlala khona kwaze kwaba sekufeni kukaHerode, ukuze kugcwaliseke okwakukhulunywe yiNkosi ngomprofethi, ithi: “Ngibize indodana yami iphume eGibhithe.” Mathewu 2:15.

## Prediction

Isibikezelo

> When Israel was a child, then I loved him, and called my son out of Egypt. Hosea 11:1.

> Lapho u-Israyeli esengumntwana, ngase ngimthanda, ngambiza indodana yami ukuba iphume eGibhithe. Hoseya 11:1.

Dead in the Egyptian street, a heavenly voice from the wilderness calls Ezekiel’s valley of dead bones to life. That voice began to sound in July of 2023.

Befile emgwaqweni waseGibhithe, izwi lasezulwini elivela ehlane libiza isigodi samathambo afileyo sikaHezekeli ukuba siphile. Lelo zwi laqala ukuzwakala ngoJulayi ka-2023.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Kwathi emva kwezinsuku ezintathu nengxenye uMoya wokuphila ovela kuNkulunkulu wangena kubo, base bema ngezinyawo zabo; ukwesaba okukhulu kwehlela phezu kwalabo ababebabona. Base bezwa izwi elikhulu livela ezulwini lithi kubo: Yenyukelani lapha. Benyukela ezulwini ngefu; nezitha zabo zababona. IsAmbulo 11:11, 12.

God calls His Son out of Egypt and He also called Moses out of Egypt, for Moses as the alpha and Jesus as the omega represent the experience of the one-hundred and forty-four thousand, who sing the song of Moses and the Lamb. That song includes the call out of Egypt. In Ezekiel there is represented two steps, that were prefigured by the two steps in the creation of Adam. First the body is formed, and then the breath of life is breathed into the body and it then lives. In Revelation eleven the first step is the entrance of the Spirit of God into the slain, and they then stood upon their feet. When they stand, they are God’s army. What conveys the Spirit in chapter eleven is represented by Ezekiel’s first prophecy. The voice in the wilderness is the prophetic message accompanied by the Holy Spirit.

UNkulunkulu ubiza iNdodana yaKhe iphume eGibhithe, futhi wabiza noMose ukuba aphume eGibhithe, ngokuba uMose njenge-alpha noJesu njenge-omega bamele okuhlangenwe nakho kwabeyizinkulungwane eziyikhulu namashumi amane nane, abacula ingoma kaMose neyeWundlu. Leyo ngoma ihlanganisa nokubizwa kuphume eGibhithe. KuHezekeli kumelwe izinyathelo ezimbili, ezazifanekiswe kusengaphambili yizinyathelo ezimbili ekudalweni kuka-Adamu. Okokuqala umzimba uyabunjwa, bese umoya wokuphila uphefumulelwa emzimbeni, bese wona uyaphila. KusAmbulo isahluko seshumi nanye isinyathelo sokuqala ukungena koMoya kaNkulunkulu kwababulawayo, base bema ngezinyawo zabo. Lapho sebemile, bayibutho likaNkulunkulu. Lokho okudlulisa uMoya esahlukweni seshumi nanye kumelwe yisiprofetho sokuqala sikaHezekeli. Izwi ehlane lingumyalezo wesiprofetho ohambisana noMoya oNgcwele.

The book of Matthew contains the twelve chapters that are the omega to the twelve chapters in Genesis that provide two witnesses which represent the covenant with the one hundred and forty-four thousand. Those men and women are sealed for eternity in a relationship of Divinity combined with their humanity. They become the sign for the eleventh-hour workers.

Incwadi kaMathewu iqukethe izahluko eziyishumi nambili ezingu-omega ezahlukweni eziyishumi nambili ezikuGenesise, ezinikeza ofakazi ababili abamele isivumelwano nabayizinkulungwane eziyikhulu namashumi amane nane. Labo besilisa nabesifazane babekwa uphawu kuze kube phakade ebudlelwaneni bobuNkulunkulu obuhlanganiswe nobuntu babo. Baba yisibonakaliso sabasebenzi behora leshumi nanye.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Umsebenzi kaMoya oNgcwele ukuveza izwe icala ngesono, nangokulunga, nangokwahlulelwa. Izwe lingaxwayiswa kuphela ngokubona labo abakholwa iqiniso bengcweliswa ngeqiniso, besebenza ngokuvumelana nezimiso eziphakeme nezingcwele, bebonakalisa ngendlela ephakeme nenobukhosi umugqa wokwehlukanisa phakathi kwalabo abagcina imiyalo kaNkulunkulu, nalabo abayinyathela ngezinyawo. Ukungcweliswa ngoMoya kuphawula ngokusobala umehluko phakathi kwalabo abanophawu lukaNkulunkulu, nalabo abagcina usuku lokuphumula olungelona lweqiniso. Lapho uvivinyo selufika, kuyobonakaliswa ngokucacileyo ukuthi uphawu lwesilo luyini. Kungukugcina iSonto. Labo okuthi, sebeyizwile iqiniso, baqhubeke nokubheka lolu suku njengolungcwele, bathwala uphawu lomuntu wesono, owacabanga ukuguqula izikhathi nemithetho.” Bible Training School, December 1, 1903.

The ensign of the one hundred and forty-four thousand when they are called up to heaven in chapter eleven of Revelation, they are first called out of Egypt, which is where they were slain. A voice from the wilderness calls them out of Egypt, that they would be the sign for the eleventh-hour workers. Their resurrection in 2024 is also represented as a birth, and an awakening depending on which illustration is being identified. In terms of a birth, they are those who fulfill the parable of the ten virgins, and in this sense, their birth is a virgin birth, and they are the sign.

Isibonakaliso sabayizinkulungwane eziyikhulu namashumi amane nane, lapho bebizelwa phezulu ezulwini esahlukweni seshumi nanye seSambulo, siwukuthi baqale babizwe baphume eGibhithe, okuyilapho babulawelwa khona. Izwi elivela ehlane libabiza ukuba baphume eGibhithe, ukuze babe yisibonakaliso sabasebenzi behora leshumi nanye. Ukuvuka kwabo ngo-2024 nakho kuvezwa njengokuzalwa, futhi njengokuvuswa, kuye ngokuthi yimuphi umfanekiso okhonjwayo. Ngokwendlela yokuzalwa, yibo abagcwalisa umfanekiso wezintombi eziyishumi; ngalowo mqondo, ukuzalwa kwabo kuwukuzalwa yintombi, futhi bona bayisibonakaliso.

## The Seventh Messianic Waymark is 2024

Uphawu Lwesikhombisa LikaMesiya ngu-2024

> Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:22, 23.

> Manje konke lokhu kwenziwa, ukuze kugcwaliseke okwakukhulunywe yiNkosi ngomprofethi, ithi: “Bheka, intombi iyakukhulelwa, ibelethe indodana, babize igama layo ngokuthi u-Emanuweli,” okuhunyushwa ngokuthi, uNkulunkulu unathi. Mathewu 1:22, 23.

## Prediction

Isiprofetho

> Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14.

> Ngakho-ke iNkosi uqobo iyakunipha isibonakaliso; Bhekani, intombi iyakukhulelwa, ibelethe indodana, ibize igama layo ngokuthi u-Imanuweli. U-Isaya 7:14.

There were signs in the history of Moses and Christ, as there were in Millerite history. In the last days, Laodicean Adventism will be seeking after a sign, and their only sign, is the sign of Jonah. There is also a sign for those who are resurrected in 2024. Their sign is the “seven times” of Leviticus twenty-six.

Kwakukhona izibonakaliso emlandweni kaMose nokaKristu, njengoba kwakunjalo nasemlandweni wamaMillerite. Ezinsukwini zokugcina, ubu-Adventisti baseLawodikea buyakufuna isibonakaliso, futhi isibonakaliso sabo sodwa siyisibonakaliso sikaJona. Kukhona futhi isibonakaliso salabo abavuswayo ngo-2024. Isibonakaliso sabo siyilezi “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha.

> And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 2 Kings 19:29–31.

> Futhi lokhu kuyakuba yisibonakaliso kuwe: Kulo nyaka niyakudla lokho okumila ngokwako, kuthi ngonyaka wesibili nidle lokho okuvela kukho; kuthi ngonyaka wesithathu nihlwanyele, nivune, nitshale izivini, nidle nezithelo zazo. Insali yendlu kaJuda esindileyo iyakuphinde imile izimpande phansi, ithele izithelo phezulu. Ngokuba eJerusalema kuyakuphuma insali, nabaseleyo eNtabeni iSiyoni abayakuphunyuka; ukushisekela kukaJehova wamabandla kuyakukwenza lokhu. 2 Amakhosi 19:29–31.

> And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. Leviticus 25:20–22.

> Futhi uma nithi, Siyakudlani ngonyaka wesikhombisa na? bhekani, asiyikuhlwanyela, futhi asiyikuvuna isivuno sethu; khona-ke ngiyakuyala isibusiso sami phezu kwenu ngonyaka wesithupha, futhi siyakuthela izithelo zeminyaka emithathu. Niyakuhlwanyela ngonyaka wesishiyagalombili, nidle nokho isithelo esidala kuze kube ngowesishiyagalolunye; nize kufike izithelo zaso, niyakudla okusesitokweni esidala. Levitikusi 25:20–22.

Those who escape, are also represented as the outcasts of Israel, and they were cast out by their brethren which hated them. Their brethren cast them out, for they hated them because they could not refute the sabbath truth represented by Moses’ “seven times.”

Labo abaphunyukayo bamelwe futhi njengabaxoshiweyo bakwa-Israyeli, futhi baxoshwa ngabafowabo ababebazonda. Abafowabo babaxosha, ngoba babebazonda ngenxa yokuthi babengenakukuphikisa iqiniso leSabatha elalimelwe “izikhathi eziyisikhombisa” zikaMose.

> The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. Psalms 147:2.

> UJehova uyakha iJerusalema; uqoqela ndawonye abaxoshiweyo bakwa-Israyeli. AmaHubo 147:2.

The Lord began gathering the remnant in July 2023, and the remnant are the “outcasts” of Israel. In July 2023, He set His hand a second time to gather His outcasts. He set His hand in 1849 a second time, in advance of the omega light of Moses seven times in 1856. The alpha light was represented by Miller’s first prophetic discovery—Moses’ seven times.

INkosi yaqala ukuqoqa insali ngoJulayi 2023, futhi insali ingabaxoshiwe bakwa-Israyeli. NgoJulayi 2023, Yabeka isandla saYo okwesibili ukuba iqoqe abaxoshiwe baYo. Yabeka isandla saYo ngo-1849 okwesibili, kusengaphambili kokukhanya kwe-omega kukaMose kwezikhathi eziyisikhombisa ngo-1856. Ukukhanya kwe-alpha kwamelwa ukutholakala kokuqala kwesiprofetho kukaMiller—izikhathi eziyisikhombisa zikaMose.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Ngalolo suku kuyakuba khona impande kaJese, eyakuma ibe yisibonakaliso kubantu; abeZizwe bayakuyifuna; nokuphumula kwayo kuyakuba yinkazimulo. Kuyakuthi ngalolo suku iNkosi iphinde yelule isandla sayo ngokwesibili ukuze ibuyise insali yabantu bayo eyakube isele, isuke e-Asiriya, naseGibithe, nasePathrosi, naseKushe, nase-Elamu, naseShinari, naseHamati, naseziqhingini zolwandle. Iyakuphakamisela izizwe isibonakaliso, ihlanganise abaxoshiweyo bakwa-Israyeli, ibuthe abahlakazekileyo bakwaJuda bevela emagumbini omane omhlaba. U-Isaya 11:10–12.

When the outcasts are lifted up as the sign, they will then gather the eleventh-hour workers, who can “only be warned by seeing” “the difference between those who have the seal of God, and those who keep a spurious rest-day.” The sign for the eleventh-hour workers is the outcasts, and the sign OF the outcasts, is the enigma of, eating “this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.”

Lapho abalahliwe bephakanyiswa njengophawu, bayobe sebebutha izisebenzi zehora leshumi nanye, ezinga “xwayiswa kuphela ngokubona” “umehluko phakathi kwalabo abanophawu lukaNkulunkulu, nalabo abagcina usuku lokuphumula olungelona lweqiniso.” Uphawu lwezisebenzi zehora leshumi nanye ngabalahliwe, kanti uphawu LWABALAHLIWE luyimfihlakalo yokudla “kulo nyaka okuzimilelayo, nangomnyaka wesibili okumilayo kukho lokho okufanayo; kepha ngomnyaka wesithathu hlwanyelani, nivune, nitshale izivini, nidle izithelo zazo.”

The enigma of the passage is that it represents the “seven times” of Leviticus twenty-five and twenty-six. The Sabbath of the land resting is a component of the covenant that identifies both the blessing or the curse, of either observing or rejecting the seventh-year rest for the promised land. The sign of the one hundred and forty-four thousand is the component of the threefold promise of the covenant that is represented by the seventh-year Sabbath of the land. The foundational truth of the “seven times,” identifies one of three elements of the covenant that promises a new heart and mind, and a new body and also a land to live in.

Imfihlakalo yalesi siqephu iwukuthi simela “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nanhlanu namashumi amabili nesithupha. ISabatha lokuphumula kwezwe liyingxenye yesivumelwano ebonakalisa kokubili isibusiso noma isiqalekiso, sokugcina noma sokwenqaba ukuphumula konyaka wesikhombisa kwezwe lesithembiso. Uphawu lwabayizinkulungwane eziyikhulu namashumi amane nane luyingxenye yesithembiso esiphindwe kathathu sesivumelwano esimelwe yiSabatha lonyaka wesikhombisa lezwe. Iqiniso eliyisisekelo le-“zikhathi eziyisikhombisa,” libonakalisa esinye sezici ezintathu zesivumelwano esithembisa inhliziyo nengqondo entsha, nomzimba omusha kanye nezwe lokuhlala kulo.

The seventh-day Sabbath is the sign between God and His people, but that seventh-day Sabbath also represents the covenant responsibility given to ancient Israel. They were to be the protectors, the depositaries of the Ten Commandments. Sister White is clear that modern Israel in 1844 in alignment with ancient Israel was made the depositaries of not only the Ten Commandments, but also of God’s prophetic Word.

ISabatha yosuku lwesikhombisa iyisibonakaliso phakathi kukaNkulunkulu nabantu baKhe, kodwa leyo Sabatha yosuku lwesikhombisa futhi imelela umthwalo wemfanelo wesivumelwano owanikwa u-Israyeli wasendulo. Babefanele ukuba babe abalondolozi, abagcini beMiyalo eLishumi. USista White ucacisa ngokusobala ukuthi u-Israyeli wanamuhla ngo-1844, ehambisana no-Israyeli wasendulo, wenziwa abagcini hhayi beMiyalo eLishumi kuphela, kodwa futhi beZwi likaNkulunkulu lesiprofetho.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “UNkulunkulu ubize ibandla laKhe kulesi sikhathi, njengoba wabiza u-Israyeli wasendulo, ukuba lime njengokukhanya emhlabeni. Ngesigodo esinamandla seqiniso, imiyalezo yezingelosi zokuqala, zesibili, nezesithathu, ubahlukanisile emasontweni nasezweni ukuze abasondeze eduze naYe ngobungcwele. Ubenze abagcini bomthetho waKhe futhi ubanikile amaqiniso amakhulu esiprofetho alesi sikhathi. Njengamazwi angcwele aphathiswa u-Israyeli wasendulo, lawa ayithemba elingcwele okufanele lidluliselwe emhlabeni. Izingelosi ezintathu zesAmbulo 14 zimelela abantu abemukela ukukhanya kwemiyalezo kaNkulunkulu futhi baphume njengabathunywa baKhe ukuze bakhalise isixwayiso kubo bonke ubude nobubanzi bomhlaba.” Testimonies, volume 5, 455.

The Ten Commandments are represented by the sign of the seventh-day Sabbath, and the laws of prophecy are represented by the seventh-year Sabbath. Laodicean Seventh-day Adventism will be greatly embarrassed when they jump ship and begin worshipping the sun, but the Sabbath commandment they first rejected is Moses’ “seven times.”

Imiyalo Eyishumi imelwe uphawu lweSabatha losuku lwesikhombisa, kanti imithetho yesiprofetho imelwe iSabatha yonyaka wesikhombisa. Ubu-Adventism Bosuku Lwesikhombisa baseLawodikeya buyojabheka kakhulu lapho befulathela inkolo yabo bese beqala ukukhonza ilanga, kodwa umyalo weSabatha abawenqaba kuqala uyileyo kaMose ethi “izikhathi eziyisikhombisa.”

To win the promised land God’s people must understand and uphold not only the seventh-day Sabbath, but also the seven-year Sabbath. Laodicean Adventism cannot refute this biblical truth, though they cover it with lies. This is the root of their hatred that leads them to cast out those who will be the ensign.

Ukuze banqobe izwe lesithembiso, abantu bakaNkulunkulu kumelwe baqonde futhi bagcine ngokuqinile hhayi iSabatha losuku lwesikhombisa kuphela, kodwa neSabatha leminyaka eyisikhombisa. Ubu-Adventisti baseLawodikeya abunakuphikisa leli qiniso leBhayibheli, nakuba belimboza ngamanga. Lena yimpande yenzondo yabo ebaholela ekuxosheni labo abayoba yisibonakaliso.

> “Most of my father’s family were full believers in the advent, and for bearing testimony to this glorious doctrine seven of us were at one time cast out of the Methodist Church. At this time the words of the prophet were exceedingly precious to us: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.

> “Iningi lomndeni kababa lalingamakholwa aphelele ekufikeni kweNkosi, futhi ngenxa yokufakaza ngale mfundiso ekhazimulayo, abayisikhombisa bethu sake saxoshwa ngasikhathi sinye eBandleni lamaMethodisti. Ngaleso sikhathi amazwi omprofethi ayeyigugu kakhulu kithi: ‘Abafowenu abanizondayo, abanixoshayo ngenxa yegama Lami, bathi, INkosi mayidunyiswe; kepha yona iyakubonakala kube yintokozo kini, bona bayakujabha.’ U-Isaya 66:5.”

> “From this time, up to December, 1844, my joys, trials, and disappointments were like those of my dear Advent friends around me. At this time I visited one of our Advent sisters, and in the morning we bowed around the family altar. It was not an exciting occasion, and there were but five of us present, all women. While I was praying, the power of God came upon me as I had never felt it before. I was wrapped in a vision of God’s glory, and seemed to be rising higher and higher from the earth, and was shown something of the travels of the Advent people to the Holy City, as narrated below.” Early Writings, 13.

> “Kusukela kulesi sikhathi kuze kube nguDisemba, 1844, izinjabulo zami, izilingo zami, nokudumala kwami kwakunjengokwabangane bami abathandekayo bama-Advent ababengizungezile. Ngalesi sikhathi ngavakashela omunye wodadewethu bama-Advent, kwathi ekuseni saguqa sizungeze i-altare lomndeni. Kwakungesona isikhathi esivusa amadlingozi, futhi sasibahlanu kuphela ababesekhona, sonke singabesifazane. Ngesikhathi ngikhuleka, amandla kaNkulunkulu ehlela phezu kwami ngendlela engangingakaze ngiyizwe ngaphambili. Ngambozwa embonweni wenkazimulo kaNkulunkulu, futhi kwabonakala sengathi ngikhuphukela phezulu nangaphezulu ngisuka emhlabeni, ngase ngiboniswa okuthile ngohambo lwabantu bama-Advent oluya eMzini oNgcwele, njengoba kulandiswa ngezansi.” Early Writings, 13.

Ellen White’s first vision, was given when five women, (representing five wise virgins) were gathered together after being cast out by their brethren that hated them. They hated them for the doctrine of the Second Coming, thus typifying the outcasts of the latter days.

Umbono wokuqala ka-Ellen White wanikezwa lapho abesifazane abayisihlanu (abamele izintombi eziyisihlanu ezihlakaniphileyo) babeqoqene ndawonye emva kokuxoshwa ngabafowabo ababebazonda. Babebazonda ngenxa yemfundiso yokuBuya Kwesibili, ngaleyo ndlela befuzisela abaxoshiwe bezinsuku zokugcina.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> “Ngabona ibandla elibizwa ngegama kuphela nama-Adventist abizwa ngegama kuphela, njengokaJuda, ezosinikela kumaKhatholika ukuze azuze ithonya lawo ukuze eze amelane neqiniso. Ngaleso sikhathi abangcwele bayakuba ngabantu abangaziwa, abaziwa kancane kumaKhatholika; kodwa amabandla nama-Adventist abizwa ngegama kuphela awaziyo ukholo lwethu namasiko ethu (ngoba ayesizonda ngenxa yeSabatha, ngoba ayengenakuyiphikisa) ayakunikela abangcwele, abike ngabo kumaKhatholika njengalabo abangayinaki imithetho yabantu; okuwukuthi, bagcina iSabatha futhi abayihloniphi iSonto.”

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> “Khona-ke amaKhatholika ayakuyala amaProthestani ukuba aqhubekele phambili, futhi akhiphe isimemezelo sokuthi bonke abangayikugcina usuku lokuqala lwesonto, esikhundleni sosuku lwesikhombisa, bayobulawa. Futhi amaKhatholika, abaningi ngenani, ayakuma ohlangothini lwamaProthestani. AmaKhatholika ayakunika isithombe sesilo amandla awo. Futhi amaProthestani ayakusebenza njengoba unina wawo enza ngaphambi kwawo ekubhubhiseni abangcwele. Kodwa ngaphambi kokuba isimemezelo sawo siveze noma sithele izithelo, abangcwele bayakukhululwa ngeZwi likaNkulunkulu.” Spalding and Magan, 1, 2.

The “nominal” (meaning in name only), “Adventists, like Judas, would betray us to the Catholics.” They did so because “they hated” the outcasts “on account of the Sabbath.” Nominal Adventists profess to observe the seventh-day Sabbath, so this cannot be the Sabbath that is referenced. They hate the outcasts, for they know that they cannot refute the foundational truth of Moses’ seven times, that was the alpha understanding of Elijah in the person of William Miller.

“Ama-Adventist” “ngokwegama kuphela” (okusho ukuthi ngegama lodwa), “njengoJuda, ayeyosikhaphela kumaKatolika.” Lokhu akwenza ngoba “ayezonda” labo abaxoshiweyo “ngenxa yeSabatha.” Ama-Adventist angokwegama kuphela azisho ukuthi agcina iSabatha losuku lwesikhombisa, ngakho lena ayinakuba yiSabatha okubhekiselwa kuyo. Azonda labo abaxoshiweyo, ngoba ayazi ukuthi awanakuphikisa iqiniso eliyisisekelo lezikhathi eziyisikhombisa zikaMose, elaliyikuqonda kwe-alpha kuka-Eliya esimweni sikaWilliam Miller.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “UNkulunkulu akasiniki umlayezo omusha. Kumelwe simemezele umlayezo owathi ngo-1843 nango-1844 wasikhipha kwamanye amabandla.” Review and Herald, January 19, 1905.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> “Yonke imiyalezo eyanikezwa kusukela ngo-1840 kuya ku-1844 kumelwe yenziwe ibe namandla manje, ngoba baningi abantu asebelahlekelwe ukuqondisa kwabo. Imiyalezo kumelwe iye kuwo wonke amabandla.” Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “Amaqiniso esawamukela ngo-1841, ‘42, ‘43, nango-‘44 manje kufanele afundwe futhi amenyezelwe.” Manuscript Releases, volume 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Isixwayiso sesifikile: Akukho okufanele kuvunyelwe ukuba kungene okuzophazamisa isisekelo sokholo ebesakhela phezu kwaso selokhu kwafika umlayezo ngo-1842, 1843, nango-1844. Mina ngangikulo mlayezo, futhi kusukela ngaleso sikhathi bengimi phambi kwezwe, ngithembekile ekukhanyeni uNkulunkulu asiphe khona. Asihlosile ukususa izinyawo zethu esiteji lapho zabekwa khona njengoba usuku nosuku sasifuna iNkosi ngomkhuleko oqotho, sifuna ukukhanya. Nicabanga ukuthi ngingakuyeka ukukhanya uNkulunkulu angiphe kona na? Kumelwe kube njengedwala laphakade. Bekungihola selokhu nganikezwa khona.” Review and Herald, April 14, 1903.

Judas is not a symbol of the Sanhedrin made up of Sadducees and Pharisees, Judas was one of the twelve disciples. He was one of the covenant bride, which Christ was about to marry at Pentecost. The betrayal against the outcasts comes from Judas, the Laodicean Seventh-day Adventist church. They are represented with many symbols, such as the Levites who are rejected by the Messenger of the Covenant in Malachi three. The Levites are separated at that purging, and their number is 25, whether faithful or unfaithful. The Levites are purged in advance of being lifted up as an offering, as in former years.

UJuda akalona uphawu lweSanhedrini olwakhiwe ngabaSadusi nabaFarisi; uJuda wayengomunye wabafundi abayishumi nambili. Wayengomunye womlobokazi wesivumelwano, lowo uKristu ayesezomshada ngePhentekoste. Ukukhaphela okumelene nabadeliweyo kuvela kuJuda, ibandla lamaSeventh-day Adventist laseLawodikea. Bamelwe ngezimpawu eziningi, njengabaLevi abenqatshwa yiSithunywa Sesivumelwano kuMalaki isahluko sesithathu. AbaLevi bahlukaniswa kulokho kuhlanzwa, futhi inani labo lingu-25, noma bethembekile noma bengathembekile. AbaLevi bayahlanzwa kusengaphambili ngaphambi kokuphakanyiswa kwabo njengomnikelo, njengaseminyakeni yakuqala.

> 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 3:3, 4.

> Uyohlala njengomncibilikisi nomhlanzi wesiliva; uyakuhlanza amadodana kaLevi, awacwenge njengokucwengwa igolide nesiliva, ukuze anikele kuJehova umnikelo ngokulunga. Khona-ke umnikelo wakwaJuda nowaseJerusalema uyakuba mnandi kuJehova, njengasezinsukwini zakudala, nanjengaseminyakeni yakuqala. Malaki 3:3, 4.

The Levites are the offering, for they perfectly reflect the character of Christ, who is the great offering. When those twenty-five Levites are lifted up as an offering, the twenty-five counterfeit Levites are bowing to the sun in Ezekiel 8.

AbaLevi bangumnikelo, ngokuba babonakalisa ngokuphelele isimilo sikaKristu, ongumnikelo omkhulu. Lapho labo baLevi abangamashumi amabili nanhlanu bephakanyiswa njengomnikelo, labo baLevi mbumbulu abangamashumi amabili nanhlanu bakhothamela ilanga kuHezekeli 8.

Judas does not only represent a wicked Levite, but he is also a wicked priest that has been prepared for thirty years, as represented by Judas’ thirty pieces of silver.

UJuda akameleli kuphela umLevi omubi, kodwa futhi ungumpristi omubi ohlongozelwe iminyaka engamashumi amathathu, njengoba kufanekiswa yizingcezu zesiliva zikaJuda ezingamashumi amathathu.

> Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Matthew 27:3–5.

> Khona uJuda, owayemkhaphele, esebonile ukuthi ulahliwe, wazisola, wabuyisa izinhlamvu zesiliva ezingamashumi amathathu kubapristi abakhulu nakubadala, ethi: Ngonile ngokukhaphela igazi elingenacala. Kepha bona bathi: Kuyini lokho kithi? Zibonele wena. Wayeseziphonsa phansi izinhlamvu zesiliva ethempelini, wasuka, wahamba, wazilengisa. Mathewu 27:3–5.

The thirty pieces of silver that Judas cast out, represents the Messenger of the Covenant casting out (purging) the dross (counterfeit silver) in Malachi three. That wicked priesthood was represented by the rebellion of Korah, Dathan and Abiram and the rebels of 1888. The wicked priesthood is swallowed up when the United States, the earth-beast opens up its mouth. Then fire destroys their followers, during the full outpouring of the latter rain, that begins at the Sunday law.

Izinhlamvu zesiliva ezingamashumi amathathu uJuda azilahla zimelela isiThunywa seSivumelwano silahla (sihlanza) insila (isiliva somgunyathi) kuMalaki isahluko sesithathu. Lobu buphristi obubi bamelwa ukuhlubuka kukaKora, uDathani no-Abiramu kanye nabahlubuki bango-1888. Ubuphristi obubi buyagwinywa lapho i-United States, isilo somhlaba, ivula umlomo wayo. Khona-ke umlilo ubhubhisa abalandeli babo, ngesikhathi sokuthululwa okuphelele kwemvula yangemuva, okuqala emthethweni weSonto.

The virgin birth as a sign in Christ’s day, represents the sign of the wise virgins in the latter days. In that period the Sanhedrin, the Laodicean Seventh-day Adventist church will seek for a sign, but will be unable to see the only sign given to Laodicea. The sign for the great multitude, the eleventh-hour workers is seeing men and women keeping the seventh-day Sabbath during the Sunday law testing period. The sign of the remnant in their controversy with the former covenant people is the seventh-year Sabbath, representing the foundations of Adventism as identified as the central pillar of both of Habakkuk’s sacred tables. The sign given to Laodicean Adventism is the sign of Jonah, which is addressed in the dialogue between Christ and Peter.

Ukuzalwa yintombi njengesibonakaliso ngosuku lukaKristu, kumele isibonakaliso sezintombi ezihlakaniphileyo ezinsukwini zokugcina. Ngaleso sikhathi iSanhedrini, ibandla laseLawodisiya lamaSeventh-day Adventist, liyakufuna isibonakaliso, kodwa lingeke likwazi ukubona isibonakaliso sodwa esaphiwa iLawodisiya. Isibonakaliso sesixuku esikhulu, izisebenzi zehora leshumi nanye, ukubona amadoda nabesifazane begcina iSabatha yosuku lwesikhombisa ngesikhathi sokuvivinywa komthetho weSonto. Isibonakaliso sensali empikiswaneni yayo nabantu besivumelwano sangaphambili yiSabatha yonyaka wesikhombisa, emele izisekelo zobu-Adventist njengoba zikhonjwe njengensika emaphakathi yamatafula womabili angcwele kaHabakuki. Isibonakaliso esaphiwa ubu-Adventist baseLawodisiya yisibonakaliso sikaJona, esikhulunywa engxoxweni phakathi kukaKristu noPetru.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am?

> Kwathi uJesu efika emikhawulweni yaseKesariya Filipi, wababuza abafundi bakhe, wathi: Abantu bathi ngingubani mina, iNdodana yomuntu na? Base bethi: Abanye bathi unguJohane uMbhapathizi; abanye bathi ungu-Eliya; kuthi abanye bathi unguJeremiya noma omunye wabaprofethi. Wathi kubo: Kodwa nina nithi ngingubani mina na?

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

> USimoni Petru waphendula wathi: Wena unguKristu, iNdodana kaNkulunkulu ophilayo. UJesu waphendula wathi kuye: Ubusisiwe wena, Simoni Bharijona; ngokuba inyama negazi akukwambulanga lokhu, kodwa uBaba osezulwini. Nami ngithi kuwe: Wena unguPetru, futhi phezu kwaleli dwala ngiyakwakha ibandla lami; namasango esihogo awasoze alinqoba. Futhi ngiyakunika izihluthulelo zombuso wezulu; futhi konke oyakukubopha emhlabeni kuyakubotshwa ezulwini; nakho konke oyakukukhulula emhlabeni kuyakukhululwa ezulwini.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Wayese ebayala abafundi bakhe ukuba bangatsheli muntu ukuthi wayenguJesu uKristu. Mathewu 16:13–20.

The sign for the Sanhedrin, and therefore Adventism is the sign of Jonah. Simon Barjona is introduced into the passage as a symbol of a covenant man, for his name is about to be changed. Abram’s name was changed at the covenant. Saul’s named was changed to Paul. Jacob’s name was changed to Israel. Those three witnesses establish that when a biblical character’s name is changed, they represent a covenant man, and therefore typify the last covenant people, who are the one hundred and forty-four thousand. Those three witnesses also establish that a covenant man’s name represents the prophetic symbolism associated with the person whose name is changed. Saul means “selected,” for he was selected to carry the gospel to the Gentiles. His name was changed to Paul, meaning small, for he in his own eyes was the smallest of the apostles, for he had persecuted God’s church. Jacob the supplanter, was changed in both name and experience to an overcomer, as Israel means. Peter’s name was Simon, meaning one who hears; and Barjona, meaning the son of Jonah.

Isibonakaliso seSanhedrini, ngakho-ke nese-Adventism, siyisibonakaliso sikaJona. USimoni Barjona wethulwa kule ndima njengophawu lomuntu wesivumelwano, ngoba igama lakhe selizoshintshwa. Igama lika-Abrama lashintshwa esivumelwaneni. Igama likaSawulu lashintshwa laba nguPawulu. Igama likaJakobe lashintshwa laba ngu-Israyeli. Labo fakazi abathathu baqinisa ukuthi lapho igama lomlingiswa waseBhayibhelini lishintshwa, umelela umuntu wesivumelwano, ngakho-ke afanekise abantu bokugcina besivumelwano, abangamakhulu ayikhulu namashumi amane nane ezinkulungwane. Labo fakazi abathathu futhi baqinisa ukuthi igama lomuntu wesivumelwano limelela uphawu lwesiprofetho oluhambisana nomuntu ogama lakhe lishintshwayo. USawulu usho ukuthi “okhethiwe,” ngoba wakhethwa ukuba aphathele abeZizwe ivangeli. Igama lakhe lashintshwa laba nguPawulu, okusho ukuthi mncane, ngoba emehlweni akhe uqobo wayengomncinyane kunabo bonke abaphostoli, ngenxa yokuthi wayelihlupheza ibandla likaNkulunkulu. UJakobe, umphangi wesikhundla somunye, washintshwa kokubili ngegama nangokuhlangenwe nakho ukuba abe ngumnqobi, njengoba kusho u-Israyeli. Igama likaPetru lalinguSimoni, okusho umuntu ozwayo; noBarjona, okusho indodana kaJona.

Peter is representing the last generation of Jonah, for he was Jonah’s son. Jonah means “dove,” and Simon is he who heard the message of the dove, and Simon Barjona had heard the message of the anointing of Jesus, when He was baptized and became Jesus Christ, and the Holy Spirit descended in the form of a dove. The message of Jonah was the message of the dove which represented the anointing of Jesus with power at His baptism. The message of Jonah was represented as Jonah being three days in the belly of a whale. Those three days are the three days of Passover to the feast of first fruits, which are typified by Christ’s baptism and by Jonah’s time in the belly of the whale.

UPetru umelela isizukulwane sokugcina sikaJona, ngokuba wayeyindodana kaJona. UJona usho “ijuba,” kanti uSimoni ungulowo owezwa umlayezo wejuba, futhi uSimoni Barjona wayewuzwile umlayezo wokugcotshwa kukaJesu, ngesikhathi ebhapathizwa futhi eba nguJesu Kristu, noMoya oNgcwele ehla ngesimo sejuba. Umlayezo kaJona wawungumlayezo wejuba elalimelela ukugcotshwa kukaJesu ngamandla ekubhapathizweni Kwakhe. Umlayezo kaJona wamelwa ngokuthi uJona abe yizinsuku ezintathu esiswini somkhomo. Lezo zinsuku ezintathu ziyizinsuku ezintathu zePhasika kuze kufike emkhosini wezithelo zokuqala, ezifanekiselwa ukubhapathizwa kukaKristu nangaleso sikhathi sikaJona esiswini somkhomo.

The sign of Jonah is the sign of the anointing of Christ at His baptism, which typifies the descent of the angel of Revelation eighteen on 9/11. 9/11 began a three-step testing process as represented by Jonah’s three days. Those three steps are also illustrated in Millerite history. August 11, 1840 marked the test of the first angel, April 19, 1844 the test of the second angel and October 22, 1844 the third test. Those three steps represent 9/11, July 18, 2020 and the Sunday law.

Isibonakaliso sikaJona siyisibonakaliso sokugcotshwa kukaKristu ekubhapathizweni kwaKhe, okubonisa ngokomfanekiso ukwehla kwengelosi yesAmbulo isahluko seshumi nesishiyagalombili ngo-9/11. U-9/11 waqala inqubo yokuvivinywa enezinyathelo ezintathu njengoba imelwe yizinsuku ezintathu zikaJona. Lezo zinyathelo ezintathu ziphinde zifanekiswe emlandweni wamaMillerite. U-11 Agasti 1840 waphawula uvivinyo lwengelosi yokuqala, u-19 Ephreli 1844 uvivinyo lwengelosi yesibili, kanti u-22 Okthoba 1844 uvivinyo lwesithathu. Lezo zinyathelo ezintathu zimele u-9/11, u-18 Julayi 2020, kanye nomthetho weSonto.

At the Sunday law, Jonah is spat out of the mouth of a fish, right where Christ is spitting Laodicea out of His mouth, which is right where Balaam’s ass opens his mouth and speaks, which is right where John the Baptist’s father Zechariah speaks, which is also where the United States speaks as a dragon. Jonah then gives the final warning to the world as the symbol of those who were resurrected with Moses and Elijah in 2024. Those souls died in the streets of Sodom and Egypt, and are thereafter resurrected as Ezekiel’s mighty army. At their resurrection they become the sign of Jonah, for he represents those who have died and are resurrected to give the final message to Nineveh. Jonah in the belly of the whale, Daniel in the lion’s den, John in the pot of boiling oil represent the one hundred and forty-four thousand who have experienced a symbolic death and resurrection. The anointing at 9/11 unto the resurrection of Ezekiel’s mighty army represents the baptism of Christ unto His resurrection.

Emthethweni weSonto, uJona uyakhafulelwa aphume emlonyeni wenhlanzi, khona kanye lapho uKristu ekhafulela khona iLawodikeya iphume emlonyeni waKhe, khona kanye lapho imbongolo kaBhalami ivula umlomo wayo ikhulumile khona, khona kanye lapho uZakariya uyise kaJohane uMbhapathizi ekhuluma khona, okuyilapho futhi i-United States ikhuluma khona njengodrako. UJona use enikeza izwe isixwayiso sokugcina njengesifanekiselo salabo abavuswa kanye noMose no-Eliya ngo-2024. Leyo miphefumulo yafa ezitaladini zaseSodoma naseGibhithe, bese kuthi emva kwalokho ivuswe njengempi enamandla kaHezekeli. Ekuvukeni kwabo baba yisibonakaliso sikaJona, ngoba umelela labo abafile bavuswa ukuze banikeze iNineve umlayezo wokugcina. UJona esiswini somkhoma, uDaniyeli emgodini wezingonyama, uJohane embizeni yamafutha abilayo, bamele abayizinkulungwane eziyikhulu namashumi amane nane abaye bahlangabezana nokufa nokuvuka okuyisifanekiselo. Ukugcotshwa ngo-9/11 kuze kube sekuvukeni kwempi enamandla kaHezekeli kumelela ukubhapathizwa kukaKristu kuze kube sekuvukeni kwaKhe.

> The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. Matthew 16:1–4.

> AbaFarisi nabo abaSadusi beza kuye, bemlinga, bacela ukuthi ababonise isibonakaliso esivela ezulwini. Wasephendula wathi kubo: Nxa sekuntambama, nithi, Kuzoba kuhle umoya, ngokuba izulu libomvu. Futhi ekuseni, nithi, Namuhla kuzoba kubi umoya, ngokuba izulu libomvu futhi lifiphale. Bazenzisi, niyakwazi ukuqonda ubuso bezulu; kodwa izibonakaliso zezikhathi anikwazi ukuziqonda na? Isizukulwane esibi nesiphingayo sifuna isibonakaliso; kodwa asiyikuphiwa esinye isibonakaliso ngaphandle kwesibonakaliso somprofethi uJona. Wasuka wabashiya, wahamba. Mathewu 16:1–4.

The crowning miracle was the resurrection of Lazarus.

Isimangaliso esiphethe umqhele kwakuwukuvuswa kukaLazaru.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “Ekubambezeleni kwaKhe ukuza kuLazaru, uKristu wayenenhloso yesihawu kulabo ababengamamukelanga. Walibala, ukuze ngokuvusa uLazaru kwabafileyo anike abantu baKhe abanenhliziyo elukhuni, abangakholwayo, obunye futhi ubufakazi bokuthi ngempela waye ‘uyovuko, nokuphila.’ Wayengathandi neze ukulahla lonke ithemba ngabantu, izimvu ezimpofu, ezizulazulayo zendlu ka-Israyeli. Inhliziyo yaKhe yayidabuka ngenxa yokungaphenduki kwabo. Esihawini saKhe wahlela ukubanika obunye futhi ubufakazi bokuthi wayenguMbuyiseli, Lowo kuphela owayengaletha ukuphila nokungafi ekukhanyeni. Lokhu kwakuzoba ubufakazi abapristi ababengeke bakuhumushe kabi. Yilesi isizathu sokubambezeleka kwaKhe ukuya eBethaniya. Lesi simangaliso esiphakeme kunazo zonke, ukuvuswa kukaLazaru, sasizobeka uphawu lukaNkulunkulu emsebenzini waKhe nasekubangweni kwaKhe kobuNkulunkulu.” The Desire of Ages, 528, 529.

Christ tarried before He resurrected Lazarus, and Lazarus was not only the “crowning miracle,” he was also the “seal” upon God’s work. In the passage the sign of Jonah is the only sign for the adulterous and wicked generation. It is important to see that the timing of the sealing process is very specific. In the passage we are addressing where Peter’s name is changed, it informs us that from that point onward Jesus began to reveal that He was to be put to death, yet in the last verse Matthew records, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Then in the very next verse he records, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

UKristu walibala ngaphambi kokuba avuse uLazaru, futhi uLazaru wayengeyena kuphela “isimangaliso esiyisicoco,” kodwa futhi wayeyi“ngophawu” phezu komsebenzi kaNkulunkulu. Kulesi siqephu uphawu lukaJona luyilo kuphela uphawu lwesizukulwane esiphingayo nesibi. Kubalulekile ukubona ukuthi isikhathi senqubo yokubekwa uphawu sicaciswe ngokukhethekile kakhulu. Kulesi siqephu esikhuluma ngaso lapho igama likaPetru liguqulwa, siyasazisa ukuthi kusukela ngaleso sikhathi uJesu waqala ukwambula ukuthi wayezobulawa, nokho evesini lokugcina uMathewu uyaloba, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Khona-ke evesini elilandelayo ngokushesha uyaloba, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

The passage begins with Jesus asking who men think He is, and then a follow-up question where He asked the disciples who they thought He was.

Lesi siqephu siqala ngoJesu ebuza ukuthi abantu bathi ungubani, bese kulandela umbuzo awubuza kubafundi wokuthi bona bathi ungubani.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? Matthew 16:13–15.

> Kwathi uJesu esefikile emikhawulweni yaseKesariya Filipi, wabuza abafundi bakhe, wathi: Abantu bathi mina, iNdodana yomuntu, ngingubani na? Base bethi: Abanye bathi unguJohane uMbhapathizi; abanye, u-Eliya; abanye, uJeremiya, noma omunye wabaprofethi. Wathi kubo: Kepha nina nithi ngingubani? Mathewu 16:13–15.

When Peter answers he identifies that Jesus was the Christ and the son of the living God. The word Christ is the Greek word for the Hebrew word Messiah. Jesus raises the question about who He is, and leads the disciples to the fact that He is the Messiah, but immediately informs them that they should tell no man. From that time, He began to teach that He would fulfill the twenty-three waymarks in the last three chapters of Matthew, but it was of necessity the truths associated with the Christ should be opened up in a step-by-step fashion.

Lapho uPetru ephendula, uveza ukuthi uJesu wayenguKristu neNdodana kaNkulunkulu ophilayo. Igama elithi Kristu liyigama lesiGreki elimele igama lesiHeberu elithi Mesiya. UJesu uphakamisa umbuzo wokuthi ungubani, futhi uholela abafundi eqinisweni lokuthi unguMesiya, kodwa ngokushesha uyabazisa ukuthi bangatsheli muntu. Kusukela kuleso sikhathi, waqala ukufundisa ukuthi wayezogcwalisa izimpawu zendlela ezingamashumi amabili nantathu ezahlukweni ezintathu zokugcina zikaMathewu, kodwa kwakungokwesidingo ukuthi amaqiniso ahambisana noKristu avulwe kancane kancane, ngesinyathelo ngesinyathelo.

We will continue these Messianic waymarks in the next article.

Sizoqhubeka nalezi zimpawu zendlela zikaMesiya esihlokweni esilandelayo.

## Alpha light of the third angel

Ukukhanya kwe-Alpha kwengelosi yesithathu

> “In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it. My attention was first called to the Sabbath while I was on a visit to New Bedford, Massachusetts, earlier in the same year. I there became acquainted with Elder Joseph Bates, who had early embraced the advent faith, and was an active laborer in the cause. Elder B. was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine. But the Lord gave me a view of the heavenly sanctuary. The temple of God was opened in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood, one at each end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. My accompanying angel informed me that these represented all the heavenly host looking with reverential awe toward the holy law which had been written by the finger of God. Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> “Ekwindla ka-1846 saqala ukugcina iSabatha leBhayibheli, futhi silifundisa silivikele. Ukunaka kwami kwaqondiswa okokuqala eSabatheni ngesikhathi ngivakashele eNew Bedford, eMassachusetts, ekuqaleni kwalowo nyaka ofanayo. Lapho ngajwayelana noMdala uJoseph Bates, owayesamukele kusenesikhathi ukukholwa kokuza kukaKristu, futhi eyisisebenzi esikhuthele emsebenzini waleyo njongo. UMdala B. wayeligcina iSabatha, futhi wagcizelela ukubaluleka kwalo. Mina angizange ngikuzwe ukubaluleka kwalo, futhi ngangicabanga ukuthi uMdala B. wayephambuka ngokugxila emyalweni wesine ngaphezu kweminye eyisishiyagalolunye. Kodwa iNkosi yanginika umbono wendawo engcwele yasezulwini. Ithempeli likaNkulunkulu lavulwa ezulwini, futhi ngaboniswa umphongolo kaNkulunkulu ombozwe isihlalo somusa. Izingelosi ezimbili zazimi, enye ngakolunye uhlangothi lomphongolo, enye ngakolunye, amaphiko azo enwebeke phezu kwesihlalo somusa, nobuso bazo bubheke kuso. Ingelosi eyayihamba nami yangitshela ukuthi lokhu kwakumele lonke ibandla lasezulwini libheke ngokuhlonipha okukhulu emthethweni ongcwele owawulotshwe ngomunwe kaNkulunkulu. UJesu waphakamisa isembozo somphongolo, ngabona izibhebhe zamatshe okwakulotshwe kuzo iMiyalo Eyishumi. Ngamangala lapho ngibona umyalo wesine usenkabeni impela yale miyalo eyishumi, uzungezwe ukukhanya okuthambile okunjengesiyingi. Ingelosi yathi: ‘Yona yodwa kuleyo eyishumi echaza uNkulunkulu ophilayo owadala amazulu nomhlaba nakho konke okukukho. Lapho kubekwa izisekelo zomhlaba, khona kwabekwa nesisekelo seSabatha futhi.’” Testimonies, volume 1, 75.

## Omega light of the third angel

Ukukhanya kwe-Omega kwengelosi yesithathu

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Labo abahlanganyela noNkulunkulu bahamba ekukhanyeni kweLanga Lokulunga. Abamedeleli uMhlengi wabo ngokonakalisa indlela yabo phambi kukaNkulunkulu. Ukukhanya kwasezulwini kubakhanyisela. Njengoba besondela ekupheleni komlando waleli zwe, ulwazi lwabo ngoKristu, nangokwesiprofetho esihlobene naye, luyanda kakhulu. Bayigugu elingenamkhawulo emehlweni kaNkulunkulu; ngokuba bamunye neNdodana yakhe. Kubo izwi likaNkulunkulu lingobuhle nobumnandi obudlula konke. Bayakubona ukubaluleka kwalo. Iqiniso lembulwa kubo. Imfundiso yokwenziwa inyama ihlotshiswe ukukhazimula okuthambile. Bayabona ukuthi imiBhalo iyisihluthulelo esivula zonke izimfihlakalo nesixazulula bonke ubunzima. Labo abebephikile ukwamukela ukukhanya nokuhamba ekukhanyeni bayohluleka ukuqonda imfihlakalo yokumesaba uNkulunkulu, kodwa labo abangazange bangabaze ukuthwala isiphambano balandele uJesu, bayobona ukukhanya ekukhanyeni kukaNkulunkulu.” The Southern Watchman, April 4, 1905.

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