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

Incwadi kaJoweli neBandla lama-Adventist osuku lwesikhombisa laseLawodikeya - Inombolo Yamashumi Amathathu Nanye

Number Thirty-One

Inombolo Yamashumi Nantathu Nanye

Author

Jeff Pippenger

Published

January 18, 2026

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The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Ukugcwaliseka kokugcina okuthathu okuqondene noMesiya okutholakala eNcwadini kaMathewu kukhomba izici ezintathu zophawu lwendlela lomthetho weSonto; ukusakazwa kwabantu bakaNkulunkulu emthethweni weSonto, njengoba kufanekiswe ukusakazwa komhlambi omncane ngo-Okthoba 22, 1844 kanye nokusakazwa kwabafundi esiphambanweni. Kokubili lokho kusakazwa kuhambisana nomthetho weSonto. Ngokuhlangana neGalile, eliwuphawu lwesikhathi sokuguquka esiprofethweni, abantu abebesebumnyameni kwaze kwaba ngumthetho weSonto bazobizelwa ukuphuma ebumnyameni. Labo bantu bangabanye bomhlambi kaNkulunkulu, abasebenzi behora leshumi nanye abavuselwa odabeni lwempikiswano yeSabatha njengoba bebizelwa ukuphuma eBabiloni. Ukubizwa kwabo ukuphuma eBabiloni kuyisigaba sesibili sokwahlulela, esiqala endlini kaNkulunkulu, bese kuthi emthethweni weSonto sibhekane nalabo abangaphandle kweJerusalema.

## The Tenth Messianic Waymark is The Sunday law Scattering

Uphawu lweshumi lweMesiya luwukuSakazeka komthetho weSonto.

> But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

> Kodwa konke lokhu kwenziwa ukuze kugcwaliseke imibhalo yabaprofethi. Khona bonke abafundi bamshiya, babaleka. Mathewu 26:56.

## Prediction

Isiprofetho

> Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

> Vuka, wena nkemba, ulwe nomalusi wami, ulwe nendoda engumngane wami oseduze, usho uJehova Sebawoti: shaya umalusi, izimvu ziyakusakazeka; mina ngiyakuphendulela isandla sami kwabancinyane. Zakariya 13:7.

> “We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

> “Sizohlakazeka kakhulu kungakabiphi, futhi lokho esikwenzayo kumelwe kwenziwe masinyane.” Fundamentals of Christian Education, 535.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> “Isikhathi siyeza lapho siyokwehlukaniswa futhi sihlakazeke, futhi yilowo nalowo wethu kuyodingeka ame engenalo ilungelo lokuhlanganyela nalabo abanokholo oluyigugu olunjengolwethu; pho ningema kanjani ngaphandle kokuba uNkulunkulu abe ngasohlangothini lwenu, futhi nazi ukuthi nguye oniholayo noniqondisayo?” Review and Herald, Mashi 25, 1890.

## The Eleventh Messianic Waymark is the Calling of the Gentiles

Uphawu Lweshumi Nanye LwaseMesiya luwukubizwa kwabeZizwe

> That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

> ukuze kugcwaliseke okwakhulunywa ngo-Esaya umprofethi, ethi: Izwe laseZabuloni, nezwe laseNafetali, ngasendleleni yolwandle, ngaphesheya kweJordani, iGalile labezizwe; abantu ababehlezi ebumnyameni babona ukukhanya okukhulu; nakwababehlezi ezweni nasethunzini lokufa kuphume ukukhanya. Mathewu 4:14–16.

## Prediction

Isiprofetho

> Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

> Noma ubumnyama abusayikuba njengalobo obabukhona osizini lwakhe, lapho ekuqaleni ahlupheka kancane izwe lakwaZebhuloni nezwe lakwaNafetali, kwathi kamuva walihlupha kakhulu ngasendleleni yolwandle, ngale kweJordani, eGalile lezizwe. Abantu ababehamba ebumnyameni babone ukukhanya okukhulu; abahlala ezweni lethunzi lokufa, ukukhanya kubakhanyisele. Isaya 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

Ngomthetho weSonto imvula yokugcina iyakuthululwa ngaphandle kwesilinganiso, futhi abeZizwe bayakubona ukukhanya okukhulu. Ukuhlushwa kuyakuhlakaza abathembekileyo futhi kusabalalise umlayezo.

> “‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

> “‘Bayakunikela emikhandlwini, … yebo futhi niyakulethwa phambi kwabaphathi namakhosi ngenxa Yami, kube ngubufakazi kubo nakwabezizwe.’ Mathewu 10:17, 18, R. V. Ukushushiswa kuyosabalalisa ukukhanya. Izinceku zikaKristu ziyakulethwa phambi kwabakhulu bezwe, okungenzeka ukuthi, ngaphandle kwalokhu, bebengasoze balizwa ivangeli. Iqiniso liye lamelwa ngokungesikho kulaba bantu. Balalele izinsolo zamanga mayelana nokukholwa kwabafundi bakaKristu. Ngokujwayelekile indlela yabo kuphela yokwazi isimo salo sangempela ingubufakazi balabo abalethwa enkantolo ngenxa yokukholwa kwabo. Lapho bephenywa, laba kudingeka ukuba baphendule, nabahluleli babo balalele ubufakazi obethulwayo. Umusa kaNkulunkulu uyakwabiwa ezincekwini Zakhe ukuze zibhekane naleso simo esiphuthumayo. ‘Niyakuphiwa,’ kusho uJesu, ‘ngalo lelo hora eniyakukusho. Ngokuba akusini enikhulumayo, kodwa nguMoya kaYihlo okhuluma kini.’ Njengoba uMoya kaNkulunkulu ukhanyisa izingqondo zezinceku Zakhe, iqiniso liyokwethulwa ngamandla alo obuNkulunkulu nangobuyigugu balo. Labo abalenqaba iqiniso bayakuma basole futhi bacindezele abafundi. Kodwa phakathi kokulahlekelwa nokuhlupheka, kuze kube ngukufa, abantwana beNkosi mabaveze ubumnene beSibonelo sabo sobuNkulunkulu. Ngaleyo ndlela kuyobonakala umehluko phakathi kwabasebenzi bakaSathane nabamele uKristu. UMsindisi uyakuphakanyiswa phambi kwababusi naphambi kwabantu.”

> “The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

> “Abafundi abazange banikwe isibindi nokuqina kwabafela ukholo kwaze kwaba yilapho lowo musa wawusudingeka. Khona-ke isithembiso soMsindisi sagcwaliseka. Lapho uPetru noJohane befakaza phambi komkhandlu weSanhedrini, abantu ‘bamangalisa; baqaphela ukuthi babenoJesu.’ Izenzo 4:13. NgoStefanu kulotshiwe ukuthi ‘bonke ababehlezi emkhandlwini, bemgqolozele, babona ubuso bakhe kungathi ubuso bengelosi.’ Abantu ‘ababengakwazi ukumelana nokuhlakanipha nomoya akhuluma ngakho.’ Izenzo 6:15, 10. Futhi uPawulu, ebhala ngokwahlulelwa kwakhe uqobo enkantolo yabaKhesari, uthi, ‘Ekuziphenduleleni kwami kokuqala akekho owangimela, kodwa bonke bangishiya.... Kepha iNkosi yema ngakimi, yangiqinisa; ukuze ngami umlayezo ushumayelwe ngokuphelele, nokuba zonke izizwe zabeZizwe ziwuzwe; futhi ngakhululwa emlonyeni wengonyama.’ 2 Thimothewu 4:16, 17, R. V.”

> “The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

> “Izinceku zikaKristu kwakungafanele zilungiselele inkulumo ebekiwe ezazizoyethula lapho zilethwa enkantolo. Ukuzilungiselela kwazo kwakufanele kwenziwe usuku nosuku ngokugcina engcebweni amaqiniso ayigugu ezwi likaNkulunkulu, nangokuqinisa ukukholwa kwazo ngomthandazo. Lapho sezilethwe ekulingweni, uMoya oNgcwele wawuyobakhumbuza wona lawo maqiniso ayeyodingeka ngaleso sikhathi.” The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Ukwahlulela kuqala ngendlu kaNkulunkulu ngo-9/11, futhi kuphetha ngomthetho weSonto, lapho ukwahlulela bese kudlulela komunye umhlambi kaNkulunkulu ongaphandle kwendlu kaNkulunkulu.

## The Twelfth Messianic Waymark is Judgment to the Gentiles

Uphawu Lweshumi Nambili LobuMesiya luyiSahlulelo Kwabezizwe

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

> ukuze kugcwaliseke okwakhulunywa ngo-Esaya umprofethi, ethi: “Bhekani inceku yami engiyikhethileyo; othandekayo wami, umphefumulo wami othokozayo ngaye; ngiyakubeka uMoya wami phezu kwakhe, futhi uyakuletha ukwahlulela ezizweni. Akayikuphikisana, futhi akayikumemeza; futhi akakho oyakuzwa izwi lakhe ezitaladini. Umhlanga ochobozekileyo akayikuwaphula, nentambo yefilakisi ebhemayo akayikuyicima, aze akukhiphe ukwahlulela kube ukunqoba. Futhi izizwe ziyakwethemba egameni lakhe.” Mathewu 12:17–21.

## Prediction

Isibikezelo

> Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

> Bhekani inceku yami, engiyisekelayo; okhethiweyo wami, umphefumulo wami othokoza ngayo; ngibeke uMoya wami phezu kwayo; iyakuletha ukwahlulela ezizweni. Ayiyikumemeza, ayiyikuphakamisa izwi layo, noma yenze izwi layo lizwakale ezitaladini. Umhlanga ophukileyo ayiyikuwuphula, nentambo yelambu ebhemayo ayiyikuyicima; iyakuveza ukwahlulela kube ngeqiniso. Ayiyikwehluleka noma idangale, ize imise ukwahlulela emhlabeni; neziqhingi ziyakulindela umthetho wayo. Isaya 42:1–4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Ukuvalwa kokwahlulela kwendlu kaNkulunkulu kwaqala ngoJulayi ka-2023, lapho izwi lazwakala ezitaladini lapho uMose no-Eliya babelele befile esigodini samathambo omile afileyo. Lapho lelo zwi lizwakala, ukwahlulela kwaqala ukuvaleka ngendlu kaNkulunkulu, kwase kuqhubekela ekwahluleleni abeZizwe. Kukhona ukugcwaliseka okuyiShumi nambili koMesiya encwadini kaMathewu okukhomba izimpawu zendlela eziyinhloko enhlanganweni yokuvuselelwa kwabayizinkulungwane eziyikhulu namashumi amane nane. Lezo zimpawu eziyishumi nambili zifanekiselwa nguMesiya. 1989; 1996; 9/11, 2001; Julayi 18, 2020; Julayi 2023; 2024; Isikhalo Saphakathi Kobusuku, ukwehlukaniswa kwabapristi nomthetho weSonto konke kuyakhonjwa, kanti u-9/11 unobufakazi bangaphakathi nobangaphandle, futhi umthetho weSonto unobufakazi bangaphakathi bokuhlakazeka, bese kuba khona ofakazi ababili besikhathi sokwahlulela sabasebenzi behora leshumi nanye. Izimpawu zendlela eziyisishiyagalolunye zenhlangano yokuvuselelwa kwabayizinkulungwane eziyikhulu namashumi amane nane zikhonjwe ngokuqondile encwadini kaMathewu.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

UMathewu uyialfa yeTestamente Elisha, kanti iSambulo siyi-omega. UMathewu ungumsebenzi wobuciko wesiprofetho obaluleka bawo babubekwe uphawu kwaze kwaba sezinsukwini zokugcina. Uqukethe izahluko eziyishumi nambili ze-omega, ezihambelana ne-alfa kaGenesise isahluko seshumi nanye kuya kwesamashumi amabili nambili. Njengoba eyialfa yeSambulo, uhambisana nobudlelwano obuphefumulelwe bukaDaniyeli neSambulo. Lokho okwambulwa ngezincwadi zikaDaniyeli neSambulo maqondana nobudlelwano bazo besiprofetho, kungaba yiqiniso nangobudlelwano bukaMathewu neSambulo. Lokho esitsheliwe ngalezo zindlela kungalingana nalokhu:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

Encwadini kaMathewu, kuthathwa wona kanye lowo mugqa wesiprofetho njengoba kunjalo encwadini yeSambulo.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “ISambulo iyincwadi ebekwe uphawu, kodwa futhi iyincwadi evuliwe. Ilandisa ngezehlakalo ezimangalisayo ezizakwenzeka ezinsukwini zokugcina zomlando walomhlaba. Izimfundiso zale ncwadi ziqondile, azisizo ezingaqondakali nezingenakuqondwa. Kuyo kuthathwa futhi wona lowo mugqa wesiprofetho njengakuDaniyeli. Ezinye iziprofetho uNkulunkulu uziphindile, ngalokho ebonisa ukuthi kufanele zinikwe ukubaluleka. INkosi ayiphindi izinto ezingenamphumela omkhulu.” Manuscript Releases, volume 9, 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Incwadi kaMathewu ithatha “umugqa ofanayo wesiprofetho” njengoba kwenza iSambulo noDaniyeli, futhi ipheleliswa encwadini yeSambulo, ngoba igama elithi “umphelelisi” lisho ukuphelela.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Encwadini yesAmbulo kuhlangana futhi kuphele zonke izincwadi zeBhayibheli. Nansi ingxenye egcwalisa incwadi kaDaniyeli. Enye iyisiprofetho; enye iyisambulo. Incwadi eyavalwa ngophawu akusiyo iSambulo, kodwa yileyo ngxenye yesiprofetho sikaDaniyeli ehlobene nezinsuku zokugcina. Ingelosi yayala yathi, ‘Kepha wena, Daniyeli, vala la mazwi, unamathisele uphawu encwadini, kuze kube yisikhathi sokuphela.’ Daniyeli 12:4.” Izenzo ZabaPhostoli, 585.

Matthew, Daniel and Revelation are the same book.

UMathewu, uDaniyeli, neSambulo kuyincwadi eyodwa.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Izincwadi zikaDaniyeli neSambulo ziyinto eyodwa. Enye iyisiprofetho, enye iyisambulo; enye iyincwadi ebekwe uphawu, enye iyincwadi evuliweyo. UJohane wezwa izimfihlakalo ezakhulunywa yimidumo, kodwa wayalwa ukuba angazibhali.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Kwabonakala kubalulekile ukuthatha isikhathi ukubeka incwadi kaMathewu esimeni sayo ukuze kugcizelelwe ukubaluleka kobuprofethi kokuba kukaPetru eKesariya Filiphi ngaphambi kokuba ngibuyisele isifundo encwadini kaJoweli. Ngizozama ukufingqa engikubonile encwadini kaMathewu ngenhloso yokubonisa ukubaluleka okukhulu kobuprofethi kukaPetru eKesariya Filiphi, okuyiPaniumi kaDaniyeli isahluko sishumi nanye amavesi eshumi nantathu kuya kweleshumi nanhlanu.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

Incwadi kaMathewu yakhiwe phezu kwemigqa emithathu ehlukile yesiprofetho. Umugqa wokuqala uyizahluko eziyishumi zokuqala; umugqa wesibili uyizahluko eziyishumi nambili ezilandelayo ezilandelwa ngumugqa wesithathu owakhiwe yizahluko eziyisithupha. Izahluko eziyishumi zokuqala zimelela ingelosi yokuqala yesAmbulo seshumi nane, izahluko eziyishumi nambili ezilandelayo zimelela ingelosi yesibili yesAmbulo seshumi nane, kanti izahluko eziyisithupha zokugcina zimelela ingelosi yesithathu yesAmbulo seshumi nane. Angikakufakazeli ngokusobala lokhu kuqaphela, kodwa kungafezwa kalula. Ngaphambi kokuba senze lokho, ngifisa ukuqhubeka nokudweba eminye yemivimbo ebanzi phezu kwendwangu okuyiyo incwadi kaMathewu.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

Umugqa wesibili wezahluko zeshumi nanye kuya kwamashumi amabili nambili umelelwa yingelosi yesibili, futhi ingelosi yesibili ihlale ikhomba ukuphindaphindwa, ngokuba iBabiloni liwile, liwile. Izahluko zeshumi nanye kuya kwamashumi amabili nambili zeGenesise ziveza isithembiso bese kuba isivumelwano sikaNkulunkulu esinezinyathelo ezintathu nabantu abakhethiweyo ngoAbrama, ukhokho. Ivesi elisemkhatsini impela walezo zahluko eziyishumi nambili likhomba “ukusoka” njengophawu lwesivumelwano, futhi kwamiswa esinyathelweni sesibili kwezintathu. Ivesi elisemkhatsini impela lomugqa wesivumelwano ohambisanayo kaMathewu yilapho igama likaSimoni Barjona liguqulwa laba nguPetru.

> 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. Matthew 16:18.

> Mina futhi ngithi kuwe: Wena unguPetru, futhi phezu kwaleli dwala ngiyakwakha ibandla lami; futhi amasango esihogo awayikulehlula. Mathewu 16:18.

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Igama likaPetru limelela abayizinkulungwane eziyikhulu namashumi amane nane, futhi umele isigaba salabo abasekela ukholo lwabo ekuzweni umlayezo kaKristu. Hhayi nje kuphela umlayezo omayelana noJesu, kodwa umlayezo uJesu awubona njengowanikezwa uPetru yiNkosi uqobo lwayo.

> He saith unto them, But whom say ye that I am?

> Wathi kubo: Kepha nina nithi ngingubani na?

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

> USimoni Petru waphendula wathi, Wena unguKristu, iNdodana kaNkulunkulu ophilayo. UJesu waphendula wathi kuye,

> Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

> Ubusisiwe wena, Simoni Barjona; ngoba inyama negazi akukwambululanga lokhu, kodwa uBaba wami osezulwini. Mathewu 16:15–17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Ukukholwa kukaPetru kusekelwe ekutheni uJesu ube nguKristu—uMesiya. Igama likaPetru liyashintshwa, njengalokho kwashintshwa elika-Abrama ukuze kuphawulwe ubudlelwane besivumelwano, futhi igama lakhe lilingana no-144,000; futhi kulelo vesi kanye kanye, impikiswano enkulu iboniswa njengeDwala eliyisisekelo sebandla elalizokwehlula amabandla esihogo. Labo abayizinkulungwane eziyikhulu namashumi amane nane nezinkulungwane ezine bayisibonakaliso sokugcina sabantu besivumelwano abakhethiweyo, futhi uPetru umelela lelo qembu.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

UPetru futhi ngasikhathi sinye umelela ibandla lokuqala lobuKristu, ibandla labafundi, ngoba lowo ngumlando lapho uKristu abeka khona isisekelo seBandla laKhe. UKristu uyisisekelo, futhi Yena futhi uyitshe legumbi eliyinhloko, kanti uPetru uyisibonakaliso somlobokazi wokuqala wobuKristu nowokugcina wobuKristu. Ngakho-ke, uPetru uyisibonakaliso kokubili se-alpha nese-omega evesini elilodwa.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Lelo vesi elilodwa liyivesi elisemkhakheni wezahluko eziyishumi nambili ezimelela umlayezo wengilosi yesibili, futhi uPetru “uphindaphindeka” njengomlobokazi wokuqala nangomlobokazi wokugcina. Umlobokazi wokugcina uyoba sempilweni yempi nesinagoge likaSathane, futhi umlobokazi wokugcina uyokwakhiwa ngamaqembu amabili. Elinye iqembu liyizinkulungwane eziyikhulu namashumi amane nane, kanti elinye iqembu liyisixuku esikhulu. Isixuku esikhulu simelwe yiSmirna, kanti izinkulungwane eziyikhulu namashumi amane nane zimelelwa yiFiladelfiya.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Izinkulungwane eziyikhulu namashumi amane nane zingamaFiladelfiya, futhi ukuguqulwa kwegama likaPetru evesini leshumi nesishiyagalombili kumele uphawu lokubekwa uphawu kwezinkulungwane eziyikhulu namashumi amane nane. Ungumfanekiso walabo ababekwe uphawu, futhi kulelo vesi, okuyilo kanye ivesi eliphakathi nendawo lezahluko eziyishumi nambili zesivumelwano, uhambisana kanye nevesi eliphakathi nendawo lezahluko eziyishumi nambili zikaGenesise, lapho ukusoka kuchazwa khona njengophawu. Izahluko zesiAmbulo kusukela kweshumi nanye kuya kwelamashumi amabili nambili zinikeza umugqa wesithathu wezahluko eziyishumi nambili zobufakazi besivumelwano, futhi ivesi eliphakathi nendawo lalezo zahluko eziyishumi nambili lichaza umshado wesifebe sesAmbulo 17 namakhosi omhlaba.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Nesilo esasikhona, esingasekho, sona siyisishiyagalombili, kodwa sivela kwabayisikhombisa, futhi siya ekubhujisweni. ISambulo 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Leli vesi ihilelekile ekuhlonzeni ukuwa kokugcina kweBabiloni elikhulu, futhi ukuwa kokuqala kweBabele kwakusesahlukweni sokuqala somugqa wesivumelwano sezahluko eziyishumi nambili zeGenesise. UPetru umelela abayizinkulungwane eziyikhulu namashumi amane nane evesini elisemaphakathi, elihambisana nevesi elisemaphakathi leGenesise. Evesini elisemaphakathi leSambulo, ukuwa kweBabiloni elikhulu kuletha esiphethweni indaba kaNimrodi, umzingeli omkhulu waseBabele.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Amavesi aphakathi nendawo ngayinye yale migqa emithathu yesiprofetho aveza noma uphawu lukaNkulunkulu noma uphawu lwesilo. Isivumelwano saseBabiloni sokuqala sokufa kuGenesise sifinyelela esiphethweni saso kuSambulo. Ngokwenza kanjalo, sibeka isiqalo nesiphetho phezu yayo yonke le migqa emithathu, lapho ihlanganiswa ndawonye, umugqa phezu komugqa. Lapho uPetru esetshenziswa khona njengophawu lwempikiswano enkulu phakathi kweDwala namasango esihogo kuwumyalezo wengelosi yesibili, ngokuba umyalezo wengelosi yesibili uthi: IBabiloni liwile (uNimrode), liwile (isifebe saseRoma). Umugqa wesibili emigqeni emithathu kaMathewu ungumyalezo wengelosi yesibili, ngokuba uveza ukuwa okubili kweBabiloni. Wethula umshado womgunyathi khona kanye lapho umshado weqiniso upheleliswa khona, emthethweni weSonto. Umele inombolo ethi “8” njengomgunyathi wabantu bakaNkulunkulu, bona abayisishiyagalombili beqiniso. Ubupapa nabo buvezwa njengobulingisa uNkulunkulu, ngokuba babukhona, nokho bukhona, futhi buyakwenyuka. Buyenyuka khona kanye lapho ibhanela linyuka khona—emthethweni weSonto.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

KuMathewu kunezigcwaliseko eziyishumi nambili eziphathelene noMesiya, futhi eTestamenteni Elidala kukhona phakathi kweziprofetho ezingamakhulu amathathu nezingamakhulu amahlanu ngoMesiya. UMathewu uqukethe izigcwaliseko eziyishumi nambili ezikhonjiswe ngokuqondile, ngaphezu kakhulu kwanoma yimaphi amanye amaVangeli amathathu. Lezo zigcwaliseko eziyishumi nambili zihambelana nezimpawu zendlela eziyisishiyagalolunye ezihlukile emnyakazweni wokuguqula wabantu abayizinkulungwane eziyikhulu namashumi amane nane. Isishiyagalolunye sifanekisela ukuphelela, ngokuba akukho nani elingaphezu “kwesishiyagalolunye,” ngoba lonke elinye inani elilandela “isishiyagalolunye,” lisebenzisa kuphela amadijithi ayisishiyagalolunye kusukela koyedwa kuya koyisishiyagalolunye, kanye noziro. Isishiyagalolunye singukugcwala. Kulezo zimpawu zendlela eziyisishiyagalolunye, ezimbili zinezigcwaliseko zikaMathewu ezingaphezu kwesisodwa. U-9/11 unezimbili, kanti umthetho weSonto unezintathu.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Isikhathi sokuphela ngo-1989, ukuhlelwa ngokusemthethweni kwesigijimi ngo-1996, kulandelwa u-9/11, kulandelwa ukudumala kwangoJulayi 18, 2020, kulandelwa izwi lasehlane ngoJulayi ka-2023, elaholela ekuvukeni kuka-2024, okuholela esiLilweni Saphakathi Nobusuku, kulandelwa ukwehlukaniswa kwabapristi, okuphetha emthethweni weSonto. Izimpawu eziyisishiyagalolunye, esisodwa sazo sinofakazi ababili kanti esisodwa sinofakazi abathathu; u-9/11 unababili kanti umthetho weSonto unabathathu. Lokhu kusho ukuthi emugqeni wokuvuselelwa wabenkulungwane eyikhulu namashumi amane nane, ofakazi ababili baka-9/11 kuze kube kofakazi abathathu bomthetho weSonto—kubonakalisa isikhathi sokubekwa uphawu sabenkulungwane eyikhulu namashumi amane nane. Izimpawu eziyishumi nambili zihambisana nayo yonke iminyakazo yokuvuselelwa, futhi ngokwenza kanjalo, zigcizelela futhi zikhombe isikhathi sokubekwa uphawu sabenkulungwane eyikhulu namashumi amane nane kusukela ku-9/11 kuze kube semthethweni weSonto.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

Ngokwenza kanjalo, lichaza ofakazi ababili ku-9/11, kanye nofakazi abathathu emthethweni weSonto. Ofakazi ababili ku-9/11 bangumyalezo wengelosi yesibili, kanti ofakazi abathathu emthethweni weSonto bangumyalezo wengelosi yesithathu. Ngakho-ke, umugqa okhiqizwe ngokugcwaliseka kukaMathewu kweziprofetho zikaMesiya uhlukanisa futhi ukhulisa isikhathi sokubekwa uphawu, ngesikhathi esifanayo ukhomba ingelosi yesibili njenge-alpha emlandweni wesikhathi sokubekwa uphawu, nengelosi yesithathu njenge-omega. Lokho kusho ukuthi isikhathi sokubekwa uphawu simiswe phakathi kwenombolo ezimbili nenombolo ezintathu, ngaleyo ndlela kubekwe amashumi amabili nantathu, uphawu lokubuyisana—phezu kwawo wonke umlando wokubekwa uphawu.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

Encwadini kaMathewu kukhona imigqa emithathu yesiprofetho, emele ingelosi yokuqala, eyesibili, neyesithathu ngokulandelana, nokuthi izahluko eziyishumi nambili emgqeni wesibili kaMathewu zimele isivumelwano nabayizinkulungwane eziyikhulu namashumi amane nane, ngokuba iyiyo i-omega yesivumelwano sikaGenesise se-alpha no-Abrama. Lokhu futhi kusho ukuthi njengengelosini yesibili, lapho uPetru emele kokubili umakoti wokuqala nowokugcina wobuKristu, ukuphindeka kukaPetru kumisa isidingo sesiprofetho sokuphindeka engelosini yesibili. Ngobufakazi babathathu inani eliyishumi nambili liyintambo ebopha ndawonye imigqa emithathu yezahluko eziyishumi nambili, ngakho lapho sithola okunye ukumela kwenani eliyishumi nambili encwadini kaMathewu, kufanele kuhambisane nokunye okuyishumi nambili encwadini kaMathewu.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Izahluko eziyishumi nambili zikaMathewu, eziqala ngenombolo eyisifanekiselo eyishumi nanye futhi ziphethe ngomlingani wayo oyisifanekiselo, inombolo engamashumi amabili nambili, zihambisana nolayini wokuguqulwa wabantu abayizinkulungwane eziyikhulu namashumi amane nane, omelelwa ukugcwaliseka kweMesiya okuyishumi nambili, ngaleyo ndlela zibonakalisa “ukuphindeka kabili” kwesibili olayini wengelosi yesibili. Ukugcwaliseka kweMesiya okuyishumi nambili, kanye nezahluko eziyishumi nambili, kuyikho “ukuphindeka kabili” kwengelosi yesibili, kodwa lapho kuphindaphaniswa kumele abantu abayizi-144,000. UPetru uphindwe kabili, futhi nenombolo eyishumi nambili nayo iphindwe kabili. Lokho kuphindeka kabili kugcwalisa ukuphindeka kabili kokuwiswa kweBhabhiloni kabili.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Izahluko zeshumi nanye kuya kwezingamashumi amabili nambili zimelela ingelosi yesibili yesAmbulo seshumi nane. Ishumi liwuphawu lovivinyo, futhi olokuqala ezivivinyweni ezintathu luyizahluko zokuqala eziyishumi zikaMathewu. “Ishumi” lifanekisela uvivinyo. Ngenxa yokuthi uMathewu eyi-alpha ye-omega yesAmbulo, isahluko sokuqala sanoma iyiphi yalezi zincwadi siqala ngesambulo sikaJesu Kristu. Esahlukweni sokuqala uJosefa uyavivinywa mayelana nokukholwa ingelosi noma ukungayikholwa. Ofana naye kwakunguyise kaJohane uMbhapathizi, uZakariya, ongakholwanga futhi wehluleka kulolo vivinyo olufanayo. Omunye wamukela ukuzalwa okuhlelwe ukuhlinzekwa kukaNkulunkulu, omunye wangabaza.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

Esahlukweni sesibili uHerode wesaba ukuzalwa kwenkosi entsha, futhi uJosefa noMariya babalekela eGibhithe. UJohane uMbhapathizi waletha uvivinyo lokuqala esahlukweni sesithathu, uvivinyo lokuqala uDade White aluchaza njengovivinyo lokuphila noma lokufa, ngoba wabhala ukuthi “labo abawenqaba umyalezo kaJohane babengeke bazuze lutho ngoJesu.” Ingelosi yokuqala ingumyalezo ovivinyayo obiza abantu, njengoba noJohane enza, ukuba besabe uNkulunkulu, ngoba ihora lokwahlulela kukaNkulunkulu liyeza. Lokhu kumelwe nguJohane ngesikhathi ebuza ethi “ngubani onixwayisile ukuba nibaleke ulaka oluzayo?”

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Khona-ke esahlukweni sesine, uJesu uzila ukudla izinsuku ezingamashumi amane eziphetha ngezivivinyo ezintathu ezihlukile, ngokuba izivivinyo ezintathu zihlale zimelelwe embikweni wengelosi yokuqala. Khona-ke uJesu waqala ukwakha izisekelo ngokukhetha abafundi baKhe, ngokuba ngo-Ezra noNehemiya izisekelo zethempeli zabekwa emlandweni wesimemezelo sokuqala, kanti nangamaMillerite, izisekelo zabekwa emlandweni wengelosi yokuqala. Izisekelo yizibusiso, zilandelwa yizimangaliso zaKhe ezaholela ekuthumeleni kwaKhe abafundi abayishumi nambili kuze kufike ekupheleni kwesahluko seshumi. Abafundi abayishumi nambili base sebemi endaweni yabo, futhi ugqozi lukhomba ukuthi abafundi babeyisisekelo sebandla lamaKristu. Ngesahluko seshumi nanye izisekelo zase ziphelile.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

Esahlukweni seshumi nanye abafundi benza inkonzo bebodwa, kanti uJesu usesedwana, okubonisa ngokusobala ukwehlukana okuqondile phakathi kwesahluko seshumi neseshumi nanye. Izahluko zokuqala kuya kweshumi ziyisigijimi sengelosi yokuqala; leso saphela ekufikeni kweyesibili. Ingelosi yesibili iveza ukwahlukana, ukwehlukaniswa, njengakwabaMillerite nakumaProthestani. Isahluko seshumi siphetha ngoJesu ehlukana nabafundi, kanti esahlukweni seshumi nanye Yena usedwa.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Isahluko seshumi nanye kuze kube sesamashumi amabili nambili simelela ingelosi yesibili, siholela esahlukweni samashumi amabili nantathu kuze kube sesamashumi amabili nesishiyagalombili, njengomugqa wesithathu wengelosi yesithathu. Yebo, ingelosi yesithathu ifika emthethweni weSonto, okuyikho okumelelwa yiPhasika lezahluko zamashumi amabili nesithupha kuze kube ngamashumi amabili nesishiyagalombili. “23” liwuphawu lokubuyisana, futhi esokuqala salezo zahluko eziyisithupha simelela umlayezo wengelosi yokuqala, kuthi ezintathu zokugcina zimelele umlayezo wengelosi yesithathu. Izahluko ezimbili eziphakathi (24 & 25) zimelela ingelosi yesibili. Izahluko ezintathu zokugcina ziqukethe izimpawu zendlela eziqondile ezingu-“23” ezihambelanisa isahluko “23,” njengengelosi yokuqala noma isiqalo, kanye nezahluko zamashumi amabili nesithupha kuze kube ngamashumi amabili nesishiyagalombili njengelesithathu, ngezimpawu zendlela ezingu-“23”. Isahluko 23 siyingelosi yokuqala, kuthi izahluko ezimbili ezilandelayo zibe yingelosi yesibili, bese ezintathu zokugcina zibe yengelosi yesithathu.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Umugqa wesithathu kuMathewu umele ingelosi yesithathu, futhi uhlukaniswe izigaba ezintathu. Isahluko 23 siyisigaba sokuqala, futhi siyingelosi yokuqala. Izahluko 24 no-25 ziyisigaba sesibili, futhi ziyingelosi yesibili. Izahluko 26, 27, no-28 ziyisigaba sesithathu futhi ziyingelosi yesithathu. Isahluko esisodwa sengelosi yokuqala, izahluko ezimbili zengelosi yesibili, nezahluko ezintathu zengelosi yesithathu. Okwesithathu, okuyiPhasika, okumele isiphambano, okuphinde kuhambisane nomthetho weSonto, nakho kumelwa iPhentekoste.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

IPentekoste iyinombolo 50, futhi u-50 uyisibonakaliso seJubili. IJubili iqukethe unyaka wamashumi amane nesishiyagalolunye, ukuphela komjikelezo wesikhombisa wemijikelezo eyisikhombisa yeminyaka. Inombolo 49 yandulela inombolo 50, kodwa ixhumene nayo ngokuqondile. Umugqa wesithathu kuMathewu uqala ngesahluko 23, bese ulandelwa izahluko ezimbili (24, 25) ezihlangene zenza u-49, ngaphambi nje kwengelosi yesithathu emele inombolo 50.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Ukuqala komugqa wezahluko eziyisithupha kungu-“23,” futhi ukuphela kungu-“23” izimpawu zendlela, kanti inani elitholakala ngokuhlanganisa isahluko 26 no-27 no-28 lilingana no-“81,” okuyisibonakaliso sabapristi esigxiliswe kuwo kanye la mavesi akhomba ukuchithwa kwegazi elalizosetshenziswa nguMPristi Omkhulu waseZulwini enkonzweni Yakhe yobupristi obukhulu. Ngalesi sizathu, isihloko sesahluko “81” encwadini ethi The Desire of Ages sisekelwe kuMathewu 28.

> “Chapter 81— ‘The Lord Is Risen’

> “Isahluko 81— ‘INkosi Ivukile’”

> “This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

> “Lesi sahluko sisekelwe kuMathewu 28:2–4, 11–15.” The Desire of Ages, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

Inombolo ethi “81” imelela ubupristi, kanti kuLevitikusi 8 kubekwa obala izinsuku eziyisikhombisa zokungcweliswa kwabapristi. KuNumeri isahluko 8 kubekwa obala ukuhlanzwa kwabaLevi. Ku-2 IziKronike, abapristi “81” bamelana nenkosi u-Uziya, futhi leso siqephu sinikela ngokuqondile ekumisweni komyalezo wokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane.

> But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

> Kodwa kwathi esenamandla, inhliziyo yakhe yaphakama kwaze kwaba ngukubhujiswa kwakhe; ngoba wona kuJehova uNkulunkulu wakhe, wangena ethempelini likaJehova ukuba ashise impepho e-altare lempepho. U-Azariya umpristi wangena emva kwakhe, enabapristi bakaJehova abangamashumi ayisishiyagalombili, abangamadoda anesibindi; bamelana no-Uziya inkosi, bathi kuye: Akusikho okwakho, Uziya, ukushisela uJehova impepho, kodwa ngokwabapristi, amadodana ka-Aroni, abangcweliselwe ukushisa impepho; phuma endaweni engcwele, ngoba uphambukile; futhi lokhu akuyikuba yikudunyiswa kuwe okuvela kuJehova uNkulunkulu.

> Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

> Khona-ke u-Uziya wathukuthela, ephethe isitsha sempepho ngesandla sakhe ukuba ashise impepho; kwathi esathukuthele abapristi, ubulephero baqhamuka ebunzini lakhe phambi kwabapristi endlini kaJehova, ngasohlangothini lwe-altare lempepho. U-Azariya umpristi omkhulu, nabo bonke abapristi, bambheka; bheka, wayenobulephero ebunzini lakhe, base bemxosha lapho; yebo, naye ngokwakhe washesha ukuphuma, ngoba uJehova wayemshaye. Inkosi u-Uziya yaba ngumelephero kwaze kwaba usuku lokufa kwayo, yahlala endlini eyahlukanisiwe, ingumelephero; ngokuba yanqunywa endlini kaJehova. UJothamu indodana yayo wayephethe indlu yenkosi, ehlulela abantu bezwe. 2 IziKronike 26:16–21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Amashumi ayisishiyagalombili nanye njengophawu ahlotshaniswa nabapristi abamelana nemizamo ka-Uziya yokunikela imihlatshelo endaweni engcwele. Isakhiwo sesiprofetho sendima emayelana no-Uziya sihambisana nesakhiwo sesiprofetho sikaDaniyeli isahluko 11 amavesi 11 no-12. Zombili lezi zingxenye ziveza inkosi yaseningizimu, inhliziyo yayo ephakanyisiwe ngenxa yokunqoba kwezempi, ikakhulukazi ukunqoba okusanda kwenzeka phezu kwenkosi yasenyakatho. Lapho ivesi 11 likaDaniyeli 11 ligcwaliseka ngoPtolemy empini yaseRaphia, yena, njengoba kwenza u-Uziya, wafuna ukunikela umhlatshelo endaweni engcwele eJerusalema, kodwa wamelwa ngabapristi. Umugqa phezu komugqa labo fakazi ababili babonisa impi yase-Ukraine esecishe yaphela.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Isahluko samashumi ayisishiyagalombili nanye se-*The Desire of Ages* sisekelwe kuMathewu 28, futhi sikhomba uKristu enyukela ezulwini ukuba aqale umsebenzi waKhe njengoMpristi Omkhulu waseZulwini.

> Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

> Manje kulokhu esikukhulumile nansi ingqikithi yako: SinoMpristi oMkhulu onjalo, ohlezi ngakwesokunene sesihlalo sobukhosi soBukhosi emazulwini. Hebheru 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Inani elithi “81” liwuphawu lwabapristi, futhi izahluko 26, 27, 28; isigaba sesithathu somugqa wesithathu kuMathewu sihlanganisa u-81. Isigaba sesibili sihlanganisa u-49, kanti isigaba sokuqala singu-23. U-81 umelela abapristi abangu-80 nompristi omkhulu oyedwa ebufakazini buka-Uziya. Kuleli zinga abapristi abangu-80 bangabantu, kanti umpristi omkhulu ungowobuNkulunkulu. U-81 umelela ukuhlangana kobuNkulunkulu nobuntu. Inani elilodwa enanini elithi amashumi ayisishiyagalombili nanye limelela ubuNkulunkulu.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

Inani elilodwa kweleshumi nanye limelela ubuntu futhi futhi ubuNkulunkulu. Inani elilodwa enanini lamashumi amabili nanye limelela ubuNkulunkulu, kanti amashumi amabili amele ubuntu. Ukuhlanganiswa kokubili nokukodwa kungabonakala kubafundi abasendleleni eya e-Emawuse.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Inhlanganisela yokuthathu nokunye iwubuntu nobuNkulunkulu njengoba kufanekiswe yisithando somlilo sikaShadiraki, Meshaki no-Abhedinego.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Inhlanganisela yezine nokukodwa ikhomba ukuthi ukuhlanganiswa kobuNkulunkulu nobuntu kufezwa esizukulwaneni sesine.

The five and one combination identifies the five virgins waiting for the bridegroom.

Inhlanganisela ka‑five no‑one ikhomba izintombi eziyisihlanu ezilindele umyeni.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Inhlanganisela yesithupha nokunye imelela ubudlelwane bomuntu neSabatha losuku lwesikhombisa, iBunkulunkulu obunguNkosi yalo. Inani elithi “isithupha” liyisibonakaliso somuntu, kanti elithi “kunye” linguKristu.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Inhlanganisela yesikhombisa nokukodwa imelela ukuguquka kwebandla lesikhombisa laseLawodikeya lingene ekuhlangenwe nakho kwaseFiladelfiya.

81 is a symbol of the priests and their relation to the high priest.

81 luwuphawu lwabapristi nobudlelwane babo noMpristi Omkhulu.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Inhlanganisela ka-9 no-1 ikhomba ukupheleliswa. Ukukhulelwa kuthatha izinyanga eziyisishiyagalolunye. Kwakukhona izizukulwane eziyisishiyagalolunye ezaholela kuNowa, futhi emva kwalokho kwaba nezizukulwane eziyisishiyagalolunye ezaholela esivumelwaneni. UJesu waphefumulela okokugcina ngehora lesishiyagalolunye. Inhlanganisela ka-9 no-1 ikhomba ukuqedwa komsebenzi wokubeka uphawu kubantu baKhe.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

Kulesi simo, inombolo yokuqala iyinhlanganisela yobuntu noBunkulunkulu; inombolo yesibili inguMfundisi wobuNkulunkulu, efundisa isintu. Inombolo yesithathu ingumyalezo wezingelosi ezintathu, okuwumyalezo ezifundiswa wona enombolweni yesibili. Inombolo yesine iveza isizukulwane sesine, ngaleyo ndlela iveze umlando wesiprofetho lapho izintombi ezinhlanu ezihlakaniphileyo zibonakaliswa khona, futhi zidalwa kabusha njengoba kufanekiswa usuku lwesithupha lokudala. Bese kuthi isinyathelo sesikhombisa siveze uguquko oluya eFiladelfiya kanye nendinganiso yokuthi eyesishiyagalombili ivela kweyisikhombisa. Ngaleso sikhathi isivumelwano sesifeziwe, futhi ubupristi buka-“81” buphakanyiswa ukuba buqede umsebenzi ofanekiswa yinombolo yesishiyagalolunye. Esinyathelweni ngasinye inombolo yokuqala iyiNgonyama yesizwe sakwaJuda, futhi enguPalmoni, uMbali Wezinombolo Omangalisayo. U-81 uwuphawu lwabapristi. UPalmoni wadala zonke izinombolo.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

Inani leshumi nanye limele uhhafu wamashumi amabili nambili, futhi womabili amele ukuhlanganiswa kobuNkulunkulu nobuntu. Esihlokweni sakamuva ngifake izitatimende ezimbili ezikhuluma ngesiqalo nangesiphetho.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Isitatimende sokuqala sakhomba ukuthi, lapho u-Ellen White enikwa imibono yakhe yokuqala yendlu engcwele, waboniswa ukuthi umyalo weSabatha wawukhanya ngokugqama kuneminye imiyalo. Waboniswa futhi ukuthi ezinsukwini zokugcina “imfundiso yokuba sesimweni somuntu” yayembathiswe ukukhazimula okuthambile. ISabatha yayiyisibani ekuqaleni esasifanekisela imfundiso yokuba sesimweni somuntu ekugcineni. Ukuhlanganiswa kobuNkulunkulu nobuntu kuyimfundiso yokuba sesimweni somuntu, ngoba kuyimfundiso kaKristu yokuthatha phezu Kwakhe inyama yobuntu, ngaleyo ndlela ebeka isibonelo sokuthi ubuNkulunkulu obuhlanganiswe nobuntu abonanga.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

Ishumi nanye neshumi nanye kulingana namashumi amabili nambili, kanti inani leshumi nanye liqala umugqa ngamunye kweyishumi nambili yemigqa yesivumelwano, futhi ngamunye uphetha ngamashumi amabili nambili. Izahluko zeshumi nanye namavesi eshumi nanye ngaphakathi kweMibhalo zimelela izimpawu zendlela zabayizinkulungwane eziyikhulu namashumi amane nane.

## 2014

2014

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Impi yase-Ukraine yaqala ngo-2014, futhi iyindlela yangaphandle yesikhathi sokubekwa uphawu kwabangu-144,000.

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

> Inkosi yaseningizimu iyakuthukuthela kakhulu, iphume iyokulwa nayo, yebo nenkosi yasenyakatho; yona iyakumisa isixuku esikhulu; kodwa leso sixuku siyakunikelwa esandleni sayo. Daniyeli 11:11.

## July 18, 2020

Julayi 18, 2020

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Ukudumala kokuqala kwakuwukulibala kukaJesu ukuya ukuyovusa uLazaru, isimangaliso esikhulu kunazo zonke nesiyisigxivizo sikaNkulunkulu. UJesu walinda izinsuku ezine ngaphambi kokuba avuse uLazaru. Ivesi elikuJohane likhomba esokugcina kweziyisikhombisa izimangaliso ezichazwe ngokuqondile evangelini likaJohane. Esokuqala kwakungukuguqula amanzi abe yiwayini. Kukhona ukukhanya okukhulu ekucabangeleni izimangaliso eziyisikhombisa ezigcina ngoJohane 11:11, futhi bonke osomaqhinga bezemfundiso yenkolo bayavumelana ukuthi kuJohane kunezimangaliso eziyisikhombisa kuphela, ngokusekelwa ekutheni lezo zimangaliso zikhonjwe ngokuqondile. Ngenxa yalesi sizathu, abafaki ukuvuka kukaKristu njengophawu lwesishiyagalombili, kodwa kwakuyisimangaliso, futhi ukuvuka Kwakhe kuwuphawu lwesivumelwano; ngakho ukuvuka encwadini kaJohane kuyisimangaliso sesishiyagalombili, esingeseziyisikhombisa, ngoba isimangaliso ngasinye kweziyisikhombisa ezandulelayo senziwa ngamandla okuvuka Kwakhe.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

> Wakhuluma lezi zinto; kwathi emva kwalokho wathi kubo, Umngane wethu uLazaru ulele; kodwa mina ngiya, ukuze ngimvuse ebuthongweni. Johane 11:11.

## July, 2023

Julayi, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

NgoJulayi 2023, izwi elisemahlane laqala ukumemeza umlayezo ophethe uMoya wokuphila.

> 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. Revelation 11:11.

> Kwathi emva kwezinsuku ezintathu nengxenye, umoya wokuphila ovela kuNkulunkulu wangena kubo, base bema ngezinyawo zabo; kwase kwehlela ukwesaba okukhulu phezu kwalabo ababebabona. IsAmbulo 11:11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

UJohane uzalwa ezinsukwini eziyisishiyagalombili ngaphambi komthetho weSonto, ngokuba kusemthethweni weSonto lapho uyise uZakariya ekhuluma khona. Igama likaJohane liguqulwa lisuke kuZakariya liye kuJohane emthethweni weSonto, lapho ukuguqulwa kwegama lakhe kukhomba ubudlelwane besivumelwano. Ukuzalwa kufanekisa ukuvuka kwalabo ababulawa ezitaladini ngoJulayi 18, 2020.

> Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

> Ngiqinisile ngithi kini, phakathi kwalabo abazelwe ngabesifazane akuvukanga omkhulu kunoJohane uMbhapathizi; nokho lowo omncane kunabo bonke embusweni wezulu mkhulu kunaye. Mathewu 11:11.

## 2024

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

U-Isaya uchaza ukubuthwa kwesibili okwafezeka ngo-1849. Ukubuthwa kwesibili kwaqala ngoJulayi ka-2023, futhi kuphetha lapho abantu bakaNkulunkulu sebebekiwe uphawu.

> 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. Isaiah 11:11.

> Kuyakuthi ngalolo suku iNkosi iyakwelula isandla sayo futhi okwesibili ukuze ibuyise insali yabantu bayo esele, ivela e-Asiriya, naseGibithe, nasePathrosi, naseKushe, nase-Elamu, naseShinari, naseHamathi, naseziqhingini zolwandle. U-Isaya 11:11.

## Just Before the Sunday law

Ngaphambi nje komthetho weSonto

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

UJesu usanda kuqeda ukungena kokunqoba, ngaleyo ndlela ekhomba uguquko olusuka eKhaleni Laphakathi Kwamabili luye emthethweni weSonto, unabafundi abayishumi nambili kanye naye, ngoba sebakhethiwe kakade ngaphambi komthetho weSonto.

> And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

> UJesu wangena eJerusalema, wangena nethempelini; kwathi esebuké konke nxazonke, sekufikile ukuhwalala kwantambama, waphuma waya eBethaniya kanye nabayishumi nambili. Marku 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Lapho ukubekwa uphawu sekufeziwe phezu kwabayiikhulu namashumi amane nane ezinkulungwane, ngaphambi nje komthetho weSonto, ukuhlanganiswa komyeni wobuNkulunkulu nonkosikazi wobuntu kuyabe sekuphelile, futhi laba ababili sebengabanye kuze kube phakade, ngokuba ukubuyisana sekuphelile.

> Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

> Nokho indoda ayikho ngaphandle kowesifazane, nowesifazane naye akekho ngaphandle kwendoda, eNkosini. 1 Korinte 11:11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Ukuzalwa okuyisimangaliso kukaSara, ukuzalwa okwase kubambezeleke isikhathi eside kusukela ekuhlubukeni kuka-1863, kuyafezeka lapho owesifazane wesAmbulo isahluko seshumi nambili ezala amawele. Umntwana wokuqala ufika ngesikhathi Sokukhala Kwaphakathi Kwebusuku, kanti owesibili ngesikhathi somthetho weSonto. Umntwana owaphuma owesibili wayenentambo ebomvu klebhu emele uphawu lukaRahabi eJeriko.

> Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

> Ngokukholwa noSara uqobo lwakhe wamukeliswa amandla okukhulelwa inzalo, wazala umntwana esedlulile eminyakeni yokuzala, ngoba wambona ethembekile lowo owayethembisile. Hebheru 11:11.

## The Sunday law for Laodicea

Umthetho weSonto weLaodikea

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

UJEREMIYA ukhomba ukwahlulelwa kwebandla lama-Adventist osuku lwesikhombisa laseLawodikeya.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Ngakho-ke usho kanje uJehova: Bhekani, ngizobehlela ububi abangeke bakwazi ukubuphunyuka; futhi noma bengakhala kimi, angiyikubalalela. Jeremiya 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

UHezekeli uyavumelana nesahlulelo sikaJeremiya phezu kwe-Adventism.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Lo muzi awuyikuba yimbiza yenu, nani aniyikuba yinyama phakathi kwawo; kodwa ngiyakunahlulela emngceleni wakwa-Israyeli. Hezekeli 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Ukudlula kuka-Israyeli wasendulo njengabantu besivumelwano sikaNkulunkulu kuhlanganisa nokuba uNkulunkulu avuse umona kubantu besivumelwano sangaphambili ngenxa yalokho abakulahla. Lokhu kuyaphindwa phezu kwe-Adventism emthethweni weSonto.

> I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

> Ngakho-ke ngithi, Bakhubekile yini ukuze bawe? Qha nakanye: kodwa kunalokho, ngokuwa kwabo insindiso ifikile kwabezizwe, ukuze bavuswe umona. Roma 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

I-Adventism, esekelwe emsebenzini kaWilliam Miller, abawenqabayo, iseyiyo nokho inhlangano eyakha ithempeli; kodwa njengakuSolomoni, naye owakha ithempeli, baphula isivumelwano, futhi umbuso wabo uyakusithathwa kubo, unikezwe isizwe esiyakulima isivini sikaNkulunkulu njengoba Esiqondisa.

> Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

> Ngakho iNkosi yathi kuSolomoni: Ngokuba lokhu kwenziwe nguwe, futhi awugcinanga isivumelwano sami nemithetho yami engakuyala ngayo, impela ngiyakuwudabula umbuso kuwe, ngiwunike inceku yakho. 1 AmaKhosi 11:11.

## The Sunday law for Philadelphia

Umthetho weSonto ngeFiladelfiya

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

Ngomthetho weSonto iBandla elinqobayo libekwa ezweni lalo uqobo, ngokwabaprofethi, futhi lelo zwe liyizwe elinothe ngomlayezo wemvula yokugcina. IJeriko yakhiwa kabusha ngo-1863, futhi ngomthetho weSonto iJeriko iyawa.

> But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

> Kepha izwe eniya kulo ukuba nilidle ifa liyizwe lezintaba nezigodi, eliphuza amanzi emvuleni yezulu. Duteronomi 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Umuzi ungumbuso, futhi ibandla elinqobayo limelela umbuso wenkazimulo kaKristu. Lowo mbuso webandla elinqobayo uqala ngomthetho weSonto, lapho ibandla Lakhe liphakanyiswa futhi liphakanyiselwa ngaphezu kwazo zonke izintaba namagquma.

> By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

> Ngokubusiswa kwabaqotho umuzi uyaphakanyiswa; kodwa uyachithwa ngomlomo wababi. IzAga 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

Kwakungesikhathi sehora lesishiyagalolunye lapho ingelosi yafika kuKorneliyu, imyalela ukuba athumele ukuba kubizwe uPetru, ngaleyo ndlela ikhomba isikhathi lapho ivangeli liya kwabeZizwe ngesikhathi somthetho weSonto. Lapho uPetru eyalelwa nguNkulunkulu ukuba ahambe, kwakusesimweni sombono wokudla izilwane ezingcolileyo. Lokhu kugcwaliseka ngesikhathi somthetho weSonto. Ihora lesishiyagalolunye lihambisana nehora lesishiyagalolunye lapho uKristu afa khona. Ihora lesishiyagalolunye limelela ukuphela kwenkathi eqala ngehora lesithathu, lapho uJesu ebethelwa esiphambanweni, afe emahoreni ayisithupha kamuva. Yileyo nkathi efanayo kaPetru osegumbini eliphezulu ngehora lesithathu, bese esethempelini ngehora lesishiyagalolunye. Elinye ihora lesishiyagalolunye liphela ekufeni kukaKristu; ngehora lesishiyagalolunye elilandelayo uPetru usempelini ememezela umlayezo kaJoweli. Ukufa kukaKristu kwaqeda ubudlelwane besivumelwano no-Israyeli, kwase kuvulela abeZizwe umnyango, abamelwe nguKorneliyu.

> And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

> Futhi bhekani, ngaso leso sikhathi kwase kufikile amadoda amathathu endlini engangikuyo, ethunyelwe kimi evela eKesariya. Izenzo 11:11.

> They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

> Ziyoba yisinengiso kini; ningadli inyama yazo, kodwa izidumbu zazo nizobazisa njengento enengekayo. Levitikusi 11:11.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

> “Ngaphupha ukuthi uNkulunkulu, ngesandla esingabonwayo, wangithumelela ibhokisi elincane elakhiwe ngobuciko obumangalisayo, elalilinganisa cishe amasentimitha angamashumi amabili nanhlanu ubude, ngamashumi ayishumi nanhlanu ububanzi, lenziwe nge-eboni namapharele afakwe ngobuciko obukhulu. Kulelo bhokisi kwakunamathiselwe isihluthulelo. Ngokushesha ngathatha isihluthulelo ngalivula ibhokisi; lapho, ngokumangala nokwethuka kwami, ngathola ligcwele zonke izinhlobo nobukhulu bobucwebe, amadayimane, amatshe ayigugu, nezinhlamvu zemali zegolide nezesiliva zabo bonke osayizi namanani, kuhlelwe kahle ngobuhle ezindaweni zazo ezehlukene ebhokisini; futhi njengoba kwakuhlelwe kanjalo, kwakukhazimula ukukhanya nenkazimulo okwakulinganiswa yilanga kuphela. …”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Ngabheka ebhokisini, kodwa amehlo ami aphuphuthekiswa yilokho engakubona. Zazikhanya ngokukhazimula okuphindwe kayishumi kunakuqala. Ngacabanga ukuthi zaze zahlanzwa esihlabathini ngezinyawo zalabo bantu ababi ababezihlakazile bazinyathela othulini. Zazihlelwe ngobuhle obukhulu ngaphakathi ebhokisini, ngayinye isendaweni yayo, kungabonakali nhlobo ukushikashika komuntu owaziphonsa khona. Ngamemeza ngenxa yenjabulo enkulu, futhi lokho kumemeza kwangivusa.” Early Writings, 81–83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Nenza ukufika kweNkosi kube kude kakhulu. Ngabona ukuthi imvula yokugcina yayiza [ngokuphazima okufanayo] nokukhala kwaphakathi kobusuku, futhi inamandla aphindwe kayishumi.” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Kuzo zonke izindaba zokuhlakanipha nokuqonda inkosi eyayibabuza ngazo, yabafumana bephindwe kayishumi kunabo bonke abathakathi nezazi zezinkanyezi ababekuyo yonke imibuso yayo. Daniyeli 1:18–20.

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