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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-Three

Incwadi kaJoweli neBandla labaSeventh-day Adventist laseLawodikeya - Inombolo Engamashumi Amane Nantathu

Number Forty-Three

Inombolo Engamashumi Amane Nantathu

Author

Jeff Pippenger

Published

February 9, 2026

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A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.

Uphawu lwabapristi abangabantu abangamashumi ayisishiyagalombili behlanganiswe noMpristi Omkhulu wobuNkulunkulu yinombolo ethi “81,” okuyilapho sithola khona iPhupho likaMiller encwadini ethi Early Writings. KusAmbulo “81” sithola ukuthi lapho uphawu lokugcina kakhulu lususwa, kuba khona ukuthula ezulwini isigamu sehora. UHabakuki 2:20 uthi wonke umhlaba mawuthule lapho iNkosi isethempelini layo elingcwele.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.

> Kwathi eseluvule uphawu lwesikhombisa, kwaba khona ukuthula ezulwini cishe isikhathi esingangesigamu sehora. IsAmbulo 8:1.

The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.

Ukukhishwa kophawu lwesikhombisa kwenzeka ezinsukwini ezingamashumi amathathu, ngoba luyisiphawu sokugcina. Ngo-December 31, 2023, amathambo kaHezekeli aqala inqubo yokuvuka. UKristu wase eqala ukufundisa izinsuku ezingamashumi amane. Lolo suku lwaphawula ukuphela kwezinsuku eziyi-1,260 kusukela ekudumazekeni kwango-July 18, 2020, futhi uJohane usitshela kuSambulo isahluko seshumi nanye ukuthi kumelwe silinganise ithempeli, kodwa sishiye igceke. Igceke liphela ekupheleni kokuhlakazeka, ngoba uJohane uyasitshela ukuthi i-1,260 inikezwe abeZizwe abayigceke. Lapho kulinganiswa, lowo mlando kumelwe ushiywe ngaphandle.

When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.

Lapho uMiller ephaphama abone indoda enebhulashi lothuli, igumbi alinalutho; futhi lapho ephakamisa izwi lakhe, uMiller usasehlane. Kusukela emlandweni wokuvuka kuze kube ngaphambi nje komthetho weSonto, uKristu uyaphakamisa ithempeli labayizinkulungwane eziyikhulu namashumi amane nane, njengoba Enza eminyakeni engamashumi amane nesithupha kusukela ngo-1798 kuya ku-1844.

When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.

Lapho Eqala ukufundisa, usebenza ethempelini laKhe, ikakhulu phakathi nezinsuku ezingamashumi amathathu. Izingelosi-ke zithula imizuzu engamashumi amathathu, ngesikhathi efundisa abapristi baKhe babashumayeli bamaMillerite abangamakhulu amathathu, noma ibutho laKhe likaGideyoni abangamakhulu amathathu, noma ngesikhathi enyathelisa amashadi angamakhulu amathathu ka-1843; futhi konke lokhu ukwenza phakathi kwezinsuku ezingamashumi amathathu kusukela ekupheleni kwesinkwa esingenamvubelo kuze kube emlayezweni wamacilongo. Usula phansi egumbini likaMiller, kodwa lolo phansi lungolwaKhe, ngakho igumbi likaMiller liyithempeli laKhe. Uqedela umsebenzi wokwesulwa noma wezono noma wamagama alabo ababebiziwe njengabafanelekayo ukuba babe phakathi kwabayizinkulungwane eziyikhulu namashumi amane nane.

The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.

Umyalezo wecilongo ofika ezinsukwini ezinhlanu ngaphambi kokwenyuka nasezinsukwini eziyishumi ngaphambi kokwahlulela uyisivivinyo esiveza iqiniso. Okwenzekayo emizuzwini engamashumi amathathu lapho izulu lithule, noma ezinsukwini ezingamashumi amathathu zokufundisa kukaKristu kubapristi, sekukhiqize izigaba ezimbili ngesikhathi uphawu lugxivizwa phakathi kwezinyathelo ezintathu zecilongo, ukwenyuka, nokwahlulela. Kulula ukukubona.

If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.

Uma usufika endaweni lapho kufanele ushaye umlayezo wecilongo, kodwa wenqabe ukuwushaya lowo mlayezo—uyehluleka.

The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.

Izinyathelo ezintathu “zokukhala kwecilongo, zokwenyuka, nezokwahlulela” ziyisibonakaliso esisodwa sendlela esinezinyathelo ezintathu, njengasekuqaleni komlando lapho isibonakaliso esisodwa sendlela savezwa “ngokufa, ngokumbelwa, nangokuvuka.” Uvivinyo lwezinyathelo ezintathu ekugcineni luyisivivinyo sokugcina esandulela ngezinsuku ezinhlanu umthetho weSonto wePhentekoste.

Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.

Ezinsukwini ezinhlanu ngemva kovuko kufika ukuphela komkhosi wesinkwa esingenamvubelo, futhi lowo mbuthano ongcwele uphawula uvivinyo lokuqala noluyisisekelo luka-2024. Ingabe uzodla iSinkwa saseZulwini noma isinkwa sokucabanga komuntu? Lolo vivinyo lwafika ngo-2024, futhi lwase lumelelwe kusengaphambili ngokuvukela okuyisisekelo kuka-Adamu no-Eva, uNimrode, u-Aroni, uJerobowamu, uKhora nabavukeli bakhe, amaProthestani omlando wamaMillerite, ukuvukela kwe-alpha kukaJohn Harvey Kellogg, ukuvukela kuka-1888, futhi-ke ukuvukela kuka-9/11. Ukuvukela okuyisisekelo kukaKayini kudlulisa udaba lomona ngomfowenu, kulo lonke uhlelo lokuvukela okuyisisekelo.

All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.

Yonke imifanekiso yokuhlubuka okuyisisekelo iwukuhlubuka kuNkulunkulu, kodwa eminye; njengabahlubuki baka-1888, nabahlubuki bakaKora, ihlanganisa iqiniso lokuthi isithunywa esikhethiwe siyingxenye yovivinyo. Ukwenqaba ukuhlonza kukaMiller ukuthi yiRoma emisa umbono kuDaniyeli 11:14, kuwukwenqaba kokubili umlayezo nesithunywa. Uvivinyo luyisisekelo, ngoba akusikho kuphela ukuthi uBaba uMiller wahlonza abaphangi beveli leshumi nane njengeRoma, kodwa nendodana kaMiller futhi.

Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.

Ezinsukwini ezinhlanu emva kovuko luka-31 Disemba 2023, inkonzo kaMiller yokufundisa yokulungiselela yathathwa Lowo oweza emva kukaJohane. Izinsuku ezingamashumi amathathu kwakuyonikezwa imfundiso ekhethekile kubakhulekeli ethempelini “ubuso nobuso” nguKristu. Lokho kulungiselela kwakungokokulungisa ubupristi obungu-80, ukuze bumemezele umlayezo wesixwayiso womkhosi wamacilongo.

That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.

Lokho kulungiselela kwezinsuku ezingamashumi amathathu kuhlanganisa uvivinyo lokuqala oluyisisekelo ekuqaleni kanye novivinyo lwesibili lwethempeli ekugcineni. Uvivinyo lwesibili lwethempeli luyaphela ngaphambi kokuba kukhaliswe amacilongo, ngakho-ke le mininingwane imelwe ephusheni likaMiller lapho uKristu ephonsa amagugu ebhokisini. Kungemva kokuba esekwenzile lokhu lapho emema khona uMiller ukuba “aze abone.” Kusukela esixwayisweni secilongo kuze kufike ekwenyukelweni ekwahlulelweni, ibhanela liyaphakanyiswa ngaphambi komthetho weSonto. Amagugu wonke asevele esethempelini ngaphambi kokuba uMiller abizelwe ukuba “aze abone,” futhi kungaleso sikhathi lapho ofakazi ababili bephakanyiselwa emafwini, lapho izitha zabo zibabona khona.

Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.

Ukubikezela kwabo ngokuhlasela okuvela e-Islam okwehluleka ngo-2020 kuzophindwa ngemva kokuba sekulungisiwe, njengoba kwakunjalo nge-Midnight Cry yeqiniso kaSnow. UMiller wayenokuqonda akubiza ngokuthi yi-Midnight Cry, kodwa uSamuel Snow walungisa umlayezo kaMiller we-Midnight Cry, futhi ngenxa yalesi sizathu, umlayezo kaSnow we-Midnight Cry ubizwa emlandweni wamaMillerite ngokuthi umlayezo “weqiniso” we-Midnight Cry. Umlayezo we-Midnight Cry ungumlayezo olungisiwe, futhi onikwe amandla yilokho kulungiswa.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> “Abadumele babona emiBhalweni ukuthi babesesikhathini sokubambezeleka, nokuthi kwakufanele balinde ngokubekezela ukugcwaliseka kombono. Ubufakazi obufanayo obabaholela ukuba balindele iNkosi yabo ngo-1843, babaholela ukuba bayilindele ngo-1844.” Early Writings, 247.

The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.

Lesi simo senzeka ekupheleni kwesikhathi sika-1840 kuya ku-1844, futhi senzeka nasekuqaleni kwaso. UJosiah Litch wabikezela ukugcwaliseka kwe-Islam ngowe-1840. Wafaka ukubikezela kwakhe embhalweni womphakathi ngowe-1838, wase ekulungisa ezinsukwini eziyishumi ngaphambi kuka-11 Agasti 1840. Ukugcwaliseka kokubikezela okulungisiwe kwanika amandla umlayezo wengelosi yokuqala. Umlayezo wesibili wanikwa amandla ngumlayezo olungisiwe Wokukhala Kwaphakathi Kwamabili. Ofakazi ababili abavela emlandweni owodwa, abangufakazi be-alpha nofakazi be-omega. Ngokuhlangene bakhomba ukunikezwa kwamandla komlayezo osekelwe ekulungisweni komlayezo wangaphambili.

The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.

I-alpha ikhomba isiprofetho sobuSulumane, kanti i-omega ikhomba isiprofetho somnyango ovaliweyo. Umugqa phezu komugqa, ubuSulumane ngo-1840 nomnyango ovaliweyo ngo-1844, kukhomba ubuSulumane nomnyango ovaliweyo njengomyalezo Wokukhala Kwamaphakathi Nobusuku. Ekuqaleni komyalezo ubuSulumane buyadedelwa, njengasekungeneni kukaKristu okunqobayo. Ngaleso sikhathi umnyango uyavalwa emfanekisweni wezintombi eziyishumi, njengoba umnyango uvalwa phezu kokwahlulelwa kwendlu kaNkulunkulu. Ekuphethweni komyalezo, ubuSulumane buyahlasela futhi njengoba umnyango uvalwa phezu kwe-United States.

It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.

Kubalulekile ukubona ukuthi umugqa okhiqizwe nguLevitikusi amashumi amabili nantathu ukhomba izinyathelo ezintathu zePhasika ekuqaleni kanye nezinyathelo ezintathu zabapristi ekugcineni. Abapristi bayaphakanyiswa njengomnikelo ngeSonto lomthetho, kodwa bayahlanzwa ngaphambi kwaleso sigameko. Lapho bephakanyiswa, bayisibonakaliso, futhi lapho uKristu ephakanyiswa ngezinyathelo ezintathu ekuqaleni komugqa, wadonsela wonke umhlaba kuye. Ukuphakanyiswa kwabeyikhulu namashumi amane nane ezinkulungwane kuyisiphetho somugqa owaqala ngokuphakanyiswa kukaKristu. Kokubili ekuqaleni nasekupheleni kubonakala uphawu olulodwa lwendlela olunezinyathelo ezintathu.

Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.

Izinyathelo ezintathu ekuqaleni ezilandelwa yizinsuku ezinhlanu, nezinyathelo ezintathu ekugcineni ezilandelwa yizinsuku ezinhlanu. Kusukela kuleso sikhathi kuqhubeke, indaba imayelana nesixuku esikhulu, ngokuba ubupristi sebusekiwe njengesibonakaliso sabayizinkulungwane eziyikhulu namashumi amane nane. Izinsuku eziyisikhombisa zoMkhosi Wamadokodo ziyisikhathi sabeZizwe. Uma sisusa isikhathi sabeZizwe esiqala emthethweni weSonto, futhi sisusa izinsuku ezintathu nengxenye ezaphela ngo-2023, siba nethempeli labayizinkulungwane eziyikhulu namashumi amane nane elimelelwe phakathi kwezinsuku ezingamashumi amahlanu zenkathi yePentekoste kusukela ngoDisemba 31, 2023 kuze kube semthethweni weSonto osuseduze ukufika.

Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.

Izinsuku ezinhlanu kusukela ovukweni okwabantombi, bese kuba izinsuku ezingamashumi amathathu ezilandela zona kubapristi. Bese kuba izinsuku ezinhlanu zomlayezo wecilongo ezivela ezintombini, ziphethe ngokwenyuka kwazo lapho izinsuku ezingamashumi amane ziphela, kulandelwe yizinsuku ezinhlanu eziya ekwahlulelweni, kulandelwe yizinsuku ezinhlanu eziya emthethweni weSonto. Njengophawu lwezintombi, inani elithi “5” libeka phambili izinyathelo zabayizinkulungwane eziyikhulu namashumi amane nane, abayizintombi futhi abangabapristi futhi.

During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.

Phakathi nezinsuku ezingamashumi amathathu zokufundisa, uphawu lokugcina nolwesikhombisa luyasuswa, futhi kungaleso sikhathi lapho uMiller ebona khona amagugu ebuyiselwa. “Woza ubone” kuwuphawu olusekelwe ezimpawini ezine zokuqala, ngakho-ke lapho uphawu lwesikhombisa luvulwa, uMiller watshelwa ukuba “woza ubone,” kodwa izingelosi ezulwini zonke zimane zibukele zithule du. Iphupho likaMiller likhomba ukubekwa uphawu kwamagugu angabayikhulu namashumi amane nane ezinkulungwane, kanti ngesikhathi esifanayo likhomba namagugu angumyalezo weSikhalo Saphakathi Kwamabili. Lowo myalezo udlulisa amandla ezintombini ukuba afeze ukubekwa uphawu, futhi umuntu webhulashi lokususa uthuli ukhomba Lowo olawula kokubili izithunywa nomyalezo.

2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.

Unyaka ka-2024 umele uvivinyo oluyisisekelo, futhi manje ngo-2026 sekufikile uvivinyo lwethempeli. Manje sesisesikhathini sezinsuku ezingamashumi amathathu lapho uKristu efundisa khona, futhi ukungaliqapheli leli qiniso kuyabulala.

Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.

Ukuqaphela umlayezo kanye nesithunywa kwakuyingxenye yokuvivinywa okuyisisekelo okwakumelwe iRoma ekumiseni umbono, futhi kuyisici sendaba ka-Eliya no-Ahabi.

> And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.

> Ngomnyaka wamashumi amathathu nesishiyagalombili ka-Asa inkosi yakwaJuda, u-Ahabi indodana ka-Omri waqala ukubusa phezu kuka-Israyeli; u-Ahabi indodana ka-Omri wabusa phezu kuka-Israyeli eSamariya iminyaka engamashumi amabili nambili. U-Ahabi indodana ka-Omri wenza okubi emehlweni eNkosi ngaphezu kwabo bonke ababekhona ngaphambi kwakhe. Kwase kwenzeka, kungathi kuyinto elula kuye ukuhamba ezonweni zikaJerobowamu indodana kaNebhati, wathatha uJezebeli indodakazi ka-Ethibali inkosi yabaseSidoni ukuba abe ngumkakhe, wahamba wakhonza uBhali, wamkhulekela. Wamisela uBhali i-altare endlini kaBhali ayakhileyo eSamariya. U-Ahabi wenza nesigxobo sika-Ashera; u-Ahabi wenza okungaphezu kwawo wonke amakhosi akwa-Israyeli ayengaphambi kwakhe ukuvusa iNkosi uNkulunkulu ka-Israyeli entukuthelweni. Ezinsukwini zakhe uHiyeli waseBethele wakha iJeriko: wabeka isisekelo salo ngo-Abiramu izibulo lakhe, wamisa amasango alo ngoSegubi indodana yakhe encane, ngokwezwi leNkosi eyalikhuluma ngoJoshuwa indodana kaNuni. U-Eliya umTishibi, owayengowabakhileyo eGileyadi, wathi ku-Ahabi: Kuphila iNkosi uNkulunkulu ka-Israyeli, engimi phambi kwayo, ngeke kube namazolo noma imvula kule minyaka, ngaphandle kokuba kube ngokwezwi lami. 1 AmaKhosi 16:29–17:1.

The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.

Izinombolo ezihlotshaniswa no-Ahabi zenezela esimweni salo mbhalo. “Amashumi amathathu nesishiyagalombili” amelela “ukuvuka.” U-Israyeli wayalelwa ukuba “avuke” angene eZweni Lesithembiso ngonyaka wamashumi amathathu nesishiyagalombili.

> Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

> Manje suka, ngasho mina, niwele isifula iZeredi. Futhi sawela isifula iZeredi. Isikhathi esadabula ngaso sisuka eKadeshi-barineya, size sifike sesiwelile isifula iZeredi, sasingeminyaka engamashumi amathathu nesishiyagalombili; kwaze kwaphela phakathi kwekamu sonke isizukulwane samadoda empi, njengoba iNkosi yayifungile kubo. Duteronomi 2:13, 14.

Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”

UJesu waphulukisa indoda eyayiyisishosha eneminyaka engamashumi amathathu nesishiyagalombili lapho eyitshela ukuba “isukume.”

> And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.

> Futhi kwakukhona lapho umuntu othile owayenesifo seminyaka engamashumi amathathu nesishiyagalombili. UJesu embona elele, futhi azi ukuthi usehlale isikhathi eside ekuleso simo, wathi kuye: Uyafuna yini ukuphiliswa? Umuntu obuthakathaka wamphendula wathi: Nkosi, anginamuntu wokungifaka echibini lapho amanzi esanyakaziswa; kodwa ngisathi ngiyehla, omunye wehla ngaphambi kwami. UJesu wathi kuye: Sukuma, thatha uhlaka lwakho, uhambe. Masinyane lowo muntu waphiliswa, wathatha uhlaka lwakhe, wahamba; futhi ngalolo suku kwakuyiSabatha. Johane 5:5–9.

Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.

UJosiah Litch wenza isibikezelo ngo-1838, asicwenga ngokunembayo ngo-1840. Unyaka wamashumi amathathu nesishiyagalombili uMose abhekisela kuwo kuDuteronomi, wawuwunyaka wamashumi amane futhi. Inqubo kaJosiah Litch yezinyathelo ezimbili yayihambisana nokuvuselelwa okuyizinyathelo ezimbili kowaqanjwa ngaye, inkosi uJosiah. Izinombolo ezingama-38 nezingama-40, maqondana zodwa, zimelela ukuvuka, okuyikho okwenzeka kofakazi ababili lapho bekhushulelwa emafwini.

With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.

NgoLitch, ukuphakanyiswa kwafezwa ngomyalezo wobuSulumane wesishayo sesibili. Ukuphakanyiswa okuphawulwa ngokwenyuka kukaKristu, kuza emva komyalezo wecilongo wobuSulumane. Lezo zinyathelo ezimbili zokuqala zophawu lwendlela lwecilongo, ukwenyuka, nokwahlulela, zafanekiselwa nguLitch, zona izinyathelo zakhe ezimbili zafaniswa ngokomfanekiso yimvuselelo nezinguquko zikaNkosi uJosiah eziyizinyathelo ezimbili. KuDuteronomi umyalo wawuwukuba kusukunywe kuyiwe eZweni Lesithembiso, futhi ukuphakanyiswa kwesibhengezo emthethweni weSonto kuyisithembiso esifanayo ncamashi.

Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.

U-Ahabi wabusa iminyaka engamashumi amabili nambili; ngalokho ubusa phakathi nesikhathi lapho ubuNkulunkulu buhlanganiswa nobuntu, okuyisikhathi sezinsuku ezingamashumi amathathu esandulela umlayezo wecilongo. U-Ahabi unguTrump, ozoshada noJezebeli esikhathini esiseduze kakhulu. Esikhathini sikaTrump, ngu-Eliya kuphela onomyalezo wemvula. Leli qiniso liyisisekelo, ngoba ukuhamba kwalabo abayizinkulungwane eziyikhulu namashumi amane nane kungukuhamba kwendlela yokusebenza yomugqa phezu komugqa; futhi leyo ndlela yokusebenza isekelwe eqinisweni eliyisisekelo lokuthi inhlangano yokulungisa yalabo abayizinkulungwane eziyikhulu namashumi amane nane ifanekiswe yiyo yonke inhlangano yokulungisa emlandweni ongcwele. Kuyo ngayinye yalezo zinhlangano, abaholi babeyingxenye yenqubo yokuvivinywa. Njalo.

Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.

U-Ahabi uyinkosi yesikhombisa kusukela kuJerobowamu, futhi sesibonise kaningi ukuthi u-Ahabi umele umbuso ngesikhathi senhlekelele yomthetho weSonto. Sibonisile ukuthi ibandla lama-Adventist oSuku lwesiKhombisa laseLawodikeya lakha kabusha iJeriko ngowe-1863, okwalahlekisela abakwaWhite ngamadodana abo amadala nomncane kunabo bonke, futhi kwaba wuphawu lweJeriko ngesikhathi somthetho weSonto. U-1863 uyisifanekiselo somthetho weSonto.

The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.

Le ndima igcwele izimpawu ezibonakalisa leso sikhathi njengokubekwa uphawu kwabantu abayizinkulungwane eziyikhulu namashumi amane nane; futhi ngaleyo nkathi ukwenqaba ukuqonda kukaMiller iqiniso elabekwa phezu kwetafula likaHabakuki lika-1843 kuyisihlubuki esiyisisekelo, okuhlanganisa nokungamnaki isithunywa sikaNkulunkulu esikhethiweyo ngaphansi kwesizathu esifanayo nesezihlubuki zikaKora nezihlubuki zango-1888, ezazithi lonke ibandla lingcwele.

We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.

Manje sesivivinyweni sethempeli lapho amafasitela ezulu evulwa kanye nomnyango wesikhathi sokwabiwa. Lowo mnyango wesikhathi sokwabiwa uphawula uguquko lwabapristi lusuka eLaodicea luye kubapristi baseFiladelfiya. Uphawula ukwahlukaniswa kwamagugu omgunyathi nawangempela ephusheni likaMiller. Amafasitela abonakalisa isiqalekiso noma isibusiso. UMalaki isahluko sesithathu ubeka isivivinyo phezu kokubuyisa. Iphupho likaMiller ligcizelela ukubuyiselwa kokubili kobupristi nomlayezo. IsAmbulo isahluko seshumi nesishiyagalolunye sikhomba ibutho leNkosi elivuswayo lapho kugcwaliseka isibikezelo somlayezo wecilongo we-Islam.

The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.

Uvivinyo olwandulela uvivinyo lwe-litmus lomlayezo wecilongo lungolwesibili, futhi luwuvivinyo lwethempeli. Iphupho likaMiller liletha ukuphindaphindwa, okuhlale kuhlotshaniswa novivinyo lwesibili, ngokuba iphupho likaMiller lisebenzisa amagugu njengemiyalezo kanye nezithunywa. Uvivinyo lwethempeli lubandakanya ukusetshenziswa kwendlela ethi umugqa phezu komugqa yemvula yokugcina. Lufuna ukuba abapristi babone ithempeli emigqeni ehlukahlukene yesiprofetho ukuze baqondanise imiyalezo. Ibhokisi elikhulu lendoda yebhulashi lothuli liyithempeli labayizinkulungwane eziyikhulu namashumi amane nane, futhi isinqolobane sikaMalaki siyiso leso. Inhliziyo yempahla yasethempelini ngumtshokotshi wesivumelwano, amaKherubi ambozayo aqhubeka ewubhekile, ngaleyo ndlela kugcizelelwa okugxilwe kukho yizo zonke izidalwa ezingcwele. Abangcwele kulo mlando badinga ukubheka ethempelini futhi bathi nhla emtshokotshweni.

The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.

Ithempeli yabayizinkulungwane eziyikhulu namashumi amane nane iyisihloko sikaLevitikusi amashumi amabili nantathu, futhi iveza umugqa womlando owagcwaliseka ngesikhathi sikaKristu ngalokho uDade White akubiza ngokuthi “isikhathi sePentekoste.” Kusukela ekuvukeni kuze kufike iPentekoste, noma kusukela ngoDisemba 31, 2023 kuze kufike umthetho weSonto, umugqa wokuprofetha kaLevitikusi amashumi amabili nantathu umelela ithempeli labayizinkulungwane eziyikhulu namashumi amane nane. Lowo mlando uqala ngophawu lwendlela lwezinyathelo ezintathu olulandelwa yizinsuku ezinhlanu, futhi uphetha ngophawu lwendlela lwezinyathelo ezintathu olulandelwa yizinsuku ezinhlanu. Maphakathi nemilando ye-alpha ne-omega kunezinsuku ezingamashumi amathathu zokubekwa uphawu kwabapristi. Lowo mugqa uwonke uqala ngeSabatha losuku lwesikhombisa, futhi uphetha ngeSabatha lonyaka wesikhombisa. Kuleli zinga, ithempeli labayizinkulungwane eziyikhulu namashumi amane nane lingumkhumbi oyothwala imiphefumulo eyisi-8 iye emhlabeni owenziwe musha, futhi futhi lingumphongolo wesivumelwano othunzwa yizingelosi ezimbili, njengoba nje amaSabatha amabili ethunzela ithempeli lobupristi babayizinkulungwane eziyikhulu namashumi amane nane elimelelwa ngesikhathi sePentekoste.

Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.

ULevitikusi amashumi amabili nantathu ukhuluma ngobupristi bezinkulungwane eziyikhulu namashumi amane nane ngesikhathi sokubonakaliswa kokugcina kwenkathi yePhentekoste eyaqala ekuvukeni kukaKristu yaqhubeka kwaze kwaba yizinsuku ezingamashumi amahlanu kamuva ngoSuku lwePhentekoste. Inkathi yePhentekoste imiswa lapho amavesi okuqala angamashumi amabili nambili kaLevitikusi amashumi amabili nantathu eqondaniswa namavesi okugcina angamashumi amabili nambili. Iphupho likaWilliam Miller likhomba ukuthi amagugu ezwi likaNkulunkulu ayikho kokubili umlayezo nezithunywa.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Ngibe namathuba ayigugu okuzuza ulwazi lwangokoqobo. Ngibe nolwazi lwangokoqobo emilayezweni yengelosi yokuqala, eyesibili, neyesithathu. Izingelosi zimelwe njengezindizayo phakathi kwezulu, zimemezela emhlabeni umlayezo wesixwayiso, futhi zinokuthintana okuqondile nabantu abaphila ezinsukwini zokugcina zomlando waleli zwe. Akekho owezwa izwi lalezi zingelosi, ngokuba ziyisifanekiselo esimela abantu bakaNkulunkulu abasebenza ngokuvumelana nezulu lonke. Amadoda nabesifazane, abakhanyiselwe ngoMoya kaNkulunkulu, futhi abangcweliswe ngeqiniso, bamemezela le miyalezo emithathu ngokulandelana kwayo.” Life Sketches, 429.

The angels are symbols of God’s people who proclaim the message represented by the angel.

Izingelosi ziyizimpawu zabantu bakaNkulunkulu abamemezela umlayezo omelelwa yileyo ngelosi.

> “Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.

> “Isikhathi sifushane. Imiyalezo yengelosi yokuqala, eyesibili, neyesithathu iyona miyalezo okufanele inikezwe izwe. Asilizwa ngokoqobo izwi lezingelosi ezintathu, kodwa lezi zingelosi ezikuSambulo zimelela abantu abayobe besemhlabeni futhi banikeze le miyalezo.

> “John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

> “UJohane wabona ‘enye ingelosi yehla ivela ezulwini, inamandla amakhulu; umhlaba wonke wakhanyiswa yinkazimulo yayo.’ IsAmbulo 18:1. Lowo msebenzi uyizwi labantu bakaNkulunkulu bememezela umlayezo wesixwayiso emhlabeni.” The 1888 Materials, 926.

Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.

Izingelosi zimelela abantu abanikeza imiyalezo emelwe yizingelosi. UWilliam Miller umelelwa ngokwesiprofetho ezinhlelweni eziningi zokusebenza. Enye yalezo zindlela zokusebenza ingukuthi uMiller umelelwa yiziprofetho zesikhathi sokuqala nesokugcina aqondiswa ukuba azimemezele. Izikhathi eziyisikhombisa, noma iminyaka engu-2,520, eyaphela ngo-1798, kwakuyisambulo sikaMiller se-alpha, futhi ukuhlanzwa kwendlu engcwele ekupheleni kwezinsuku zakusihlwa nezokusa ezingu-2,300 ngo-Okthoba 22, 1844, kwakuyisambulo sikaMiller se-omega. Umlando wamaMillerite umelelwa kusukela ngo-1798 kuya ku-1844, futhi nakuba wawungumlando wezingelosi zokuqala nezesibili, ubizwa ngegama lesithunywa salowo mlando. Umlando wamaMillerite ubonakalisa ukuthi uMiller wayeyilona “izwi” elimemezela umlayezo wengelosi yokuqala neyesibili, futhi ingelosi yokuqala yamemezela ukuqala kokwahlulela ngo-Okthoba 22, 1844, kanti ingelosi yokuqala yafika ngesikhathi sokugcina ngo-1798, ekuphetheni kokuhlakazeka kombuso wakwa-Israyeli kwe “zikhathi eziyisikhombisa.” UMiller uwuphawu lwazo zombili iziprofetho zeminyaka engu-2,520 kanye nesiprofetho seminyaka engu-2,300.

The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.

Uphawu lokuqala lwendlela luka-1798 lwamemezela ukuthi ukwahlulela kwakuyoqala lapho iminyaka engu-2,300 iphela ngo-Okthoba 22, 1844. Khona-ke iNkosi yavula ukukhanya kweSabatha losuku lwesikhombisa, futhi kwakuyinjongo yayo ukuqeda umsebenzi, ngakho Yazama ukuvula ukukhanya okwengeziwe mayelana nezikhathi eziyisikhombisa ngo-1856, kodwa kwabonakaliswa ukuhlubuka esikhundleni sokholo. Izikhathi eziyisikhombisa ziyialfa yomlando wamaMillerite, kanti u-2,300 ungowomega.

The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.

Izikhathi eziyisikhombisa zimelwe yiSabatha lonyaka wesikhombisa, kanti i-2,300 imelwe yiSabatha losuku lwesikhombisa. Umlando wamaMillerite umelwe ngu-1798 no-1844, futhi u-1798 umelela izikhathi eziyisikhombisa, kanti u-1844 umelela iminyaka eyi-2,300. Lawo maSabatha amabili ayizingwegwe zokugcina zomlando omelwe kuLevitikusi amashumi amabili nantathu. Lawo maSabatha amabili amelela imiyalezo emibili eyenza umyalezo owodwa. Leyo miyalezo emibili imelela amaMillerite, ngokuba abantu abamemezela leyo miyalezo bamele izingelosi ezifuzisela umyalezo. Ngo-1798 ingelosi yokuqala yafika, kwathi ngo-1844 ingelosi yesithathu yafika.

Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.

ULevitikusi amashumi amabili nantathu unezinkathi eziyisikhombisa zemikhosi kanye nemibuthano engcwele eyisikhombisa, nakuba kungeyona yonke imikhosi engumbuthano ongcwele, kanjalo futhi akuyona yonke imibuthano engcwele engumkhosi. Yonke le mikhosi iwela phakathi kombuthano ongcwele wokuqala nowokugcina, okuwuyiSabatha losuku lwesikhombisa ekuqaleni kanye neSabatha lonyaka wesikhombisa ekugcineni. Umlando wale mikhosi uvalelwe phakathi kwamaSabatha amabili amele uWilliam Miller kanye namaMillerite.

When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.

Lapho amavesi angamashumi amabili nambili okuqala kanye namavesi angamashumi amabili nambili okugcina ehlanganiswa kuLevitikusi amashumi amabili nantathu, inkathi yePentekoste iyavezwa. Isakhiwo esimiswa ngokuhlanganisa le migqa singesobuNkulunkulu ngokuphelele. Inkathi yePentekoste yalesi sakhiwo ibonisa ngokucacile izinyathelo ezintathu zezingelosi ezintathu. Siphethe uphawu luka-“Iqiniso.” Siphethe uphawu luka-Alpha no-Omega. Siphethe uphawu lukaPalmoni. Siholela umfundi enhliziyweni uqobo yeNdawo Engcwelengcwele Kakhulu. Sihlonza ithempeli labayizinkulungwane eziyikhulu namashumi amane nane. Sifinyelela kuze kube semhlabeni owenziwe musha.

This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.

Leli qiniso likaLevitikusi amashumi amabili nantathu manje selivulwa ngokuphathelene nokuhlolwa kwethempeli okwandulela ukuhlolwa kwe-litmus nokwesithathu. Ingelosi yesithathu yafika ngo-1844, yabuya futhi ngo-9/11, yabuye futhi ngo-2023. Lapho ingelosi yesithathu ifika ngo-1844, abathembekileyo kwakufanele ngokukholwa balandele uKristu bangene eNdaweni eNgcwelengcwele kunazo zonke. ULevitikusi amashumi amabili nantathu uyindlela eya eNdaweni eNgcwelengcwele kunazo zonke futhi umelela ingxenye yokuhlolwa kwethempeli. UJohane watshelwa ukuba alinganise ithempeli, kanye nabakhulekeli abakulo.

Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.

Ibhokisi likaMiller liyithempeli, futhi amagugu angabakhulekeli abangaphakathi kulo. Isitolo sikaMalaki siyithempeli, futhi okweshumi kungabakhulekeli abangaphakathi kuso. Inkathi yePentekoste, njengoba imelwe ekusetshenzisweni komgqa phezu komgqa kweLevitikusi amashumi amabili nantathu, imele ithempeli labayizinkulungwane eziyikhulu namashumi amane nane. Ngokuqondile ngokwengeziwe, iveza umphongolo wesivumelwano, unamakherubi asibekelayo ebheke emithethweni eyishumi, induku ka-Aroni ehlumile, kanye nembiza yegolide yemana.

The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.

Amakherubi okumbozayo ayizingelosi, futhi izingelosi zimelela umlayezo nesithunywa. Umlayezo oyisigijimi se-alpha sikaLevitikusi amashumi amabili nantathu uyiSabatha losuku lwesikhombisa, kanti isigijimi se-omega siyiSabatha sonyaka wesikhombisa. Kokubili kuyizigijimi, futhi futhi kuyizigijimi ze-alpha neze-omega zikaWilliam Miller namaMillerite, ngokugcwaliseka kwe-“zikhathi eziyisikhombisa,” ngo-1798, okuyisibonakaliso seSabatha sonyaka wesikhombisa, futhi ngo-1844, uNkulunkulu wahola abantu baKhe wangena eNdaweni eNgcwelengcwele, lapho bathola khona iSabatha losuku lwesikhombisa. Lawo maSabatha amabili ayimihlangano engcwele yokuqala neyokugcina kuLevitikusi amashumi amabili nantathu, futhi inkathi yePhentekoste imi phakathi kwawo womabili, njengoba nje umphongolo wawumi phakathi kwamakherubi amabili okumboza.

The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.

Ithempeli kufanele ilinganiswe, futhi lokho kuhlanganisa ukushiya ngaphandle igceke elinikelwe kwabeZizwe. Emthethweni weSonto ukwahlulela kwendlu kaNkulunkulu kuyaphela, bese kuqala ukwahlulelwa kwabeZizwe. Izikhathi zabeZizwe zaphela ngo-1798, ekupheleni kweminyaka eyi-1,260, futhi ekupheleni kwezinsuku ezintathu nengxenye, (uphawu lwe-1,260) uJohane kwakufanele ashiye ngaphandle igceke.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Ngase nginikezwa umhlanga onjengenduku; ingelosi yema, yathi: Sukuma, ulinganise ithempeli likaNkulunkulu, ne-altare, nalabo abakhonza kulo. Kodwa igceke elingaphandle kwethempeli ulishiye ngaphandle, ungalilinganisi; ngokuba linikwe abeZizwe; nomuzi ongcwele bayakuwunyathela ngezinyawo izinyanga ezingamashumi amane nambili. IsAmbulo 11:1, 2.

The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.

Igceke kwakumelwe siyekwe, ngokuba sanikwa abeZizwe, abasisibekela ngezinyawo izinsuku ezintathu nengxenye, noma izinyanga ezingamashumi amane nambili.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Futhi bayakuwa ngenkemba, futhi bayothunjelwa kuzo zonke izizwe; iJerusalema liyakunyathelwa phansi ngabezizwe, kuze kugcwaliseke izikhathi zabeZizwe. Luka 21:24.

The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.

Izikhathi zabeZizwe zagcwaliseka ngo-1798, lapho incwadi kaDaniyeli yambulwa.

> “In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.

> “Ethempelini eJerusalema kwakukhona udonga oluphansi olwahlukanisa igceke elingaphandle nazo zonke ezinye izingxenye zesakhiwo esingcwele. Phezu kwalolu donga kwakunemibhalo ngezilimi ezehlukene, eyayisho ukuthi akekho ngaphandle kwamaJuda owayevunyelwe ukudlula lo mngcele. Uma oweZizwe wayengazama ukungena endaweni engaphakathi, wayeyobe engcolisile ithempeli, futhi wayeyokhokha leso sono ngokuphila kwakhe. Kodwa uJesu, umsunguli wethempeli nenkonzo yalo, wadonsela abeZizwe kuYe ngesibopho sozwelo lobuntu, kanti umusa waKhe wobuNkulunkulu waletha kubo insindiso amaJuda ayeyalile.” The Desire of Ages, 194.

December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.

Umhla ka-31 kuZibandlela 2023 waphetha izinsuku ezintathu nengxenye zesiprofetho kusukela ekudumazekeni kwango-18 kuNtulikazi 2020. Leyo minyaka emithathu nengxenye ikhomba ukuthi umyalezo wesiprofetho wawuzobe sewembuliwe, nokuthi izikhathi zabeZizwe zazigcwalisekile, futhi zayeka ekulinganisweni kwethempeli nakwabakhulekeli abakulo. Ngomthetho weSonto, okuyiwo, enkathini yePhentekoste, owawuwuSuku lwePhentekoste, ukwahlulela kudlulela kwabeZizwe. Lapho siyeka izikhathi zabeZizwe ekulinganiseni ithempeli labayizinkulungwane eziyikhulu namashumi amane nane, sithola ukuthi umhla ka-31 kuZibandlela 2023 kuze kube ngumthetho weSonto kuyithempeli.

The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.

Ubufakazi bethempeli bungukuthi livuswa ngezigaba ezimbili; kuqala isisekelo, bese ithempeli libhekwa njengeliqediwe lapho itshe lesisekelo elalenqatshiwe, ngokumangalisayo, liba yinhloko yegumbi. Isisekelo sabekwa lapho u-Israyeli wasendulo ephuma eBabiloni emlandweni wesimemezelo sokuqala, futhi ithempeli laqedwa emlandweni wesimemezelo sesibili, kodwa ngaphambi kwesimemezelo sesithathu. Ukuhlolwa kwesisekelo kwenzeka ngo-2024 futhi manje sesisesivivinyweni sethempeli. Leso sivivinyo sethempeli siphela esivivinyweni sesithathu nangesivivinyo se-litmus, futhi isivivinyo sethempeli sidinga ukuba abantu bakaNkulunkulu balinganise ithempeli.

The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.

Ithempeli kuLevitikusi amashumi amabili nantathu iyavuswa kusukela ngoDisemba 31, 2023 kuze kube umthetho weSonto, futhi phakathi kwalowo mlando wesiprofetho kumelwe izivivinyo ezintathu ezihlala zenzeka lapho isiprofetho sivulwa. Esokugcina kulezi zintathu yisivivinyo sokuhlukanisa, esasimelwe ngumhlangano wekamu wase-Exeter. Kulowo mhlangano wawungaba uye emihlanganweni etendeni lapho uMdala uSnow wethula khona kabili umlayezo wakhe wokukhala kweqiniso kwaphakathi kobusuku, noma wawungaba uye emihlanganweni egcwele imizwa nengalinganiselwe laphaya etendeni laseWatertown. Lapho imihlangano isiphelile umlayezo wokukhala kweqiniso kwaphakathi kobusuku wasakazeka njengogagasi olukhulu lolwandle. I-Exeter yayiyisivivinyo sokuhlukanisa, futhi isivivinyo sokuhlukanisa simele ukubekwa uphawu.

The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.

Umhlangano wenkambu wase-Exeter wafaniswa nokungena kukaKristu okunqobayo eJerusalema, futhi uLazaru wahola imbongolo uJesu ayeyigibele. Ukufa kukaLazaru kwakuwukungadumali kukaJulayi 18, 2020, kodwa futhi wayeyisimangaliso esivelele kunazo zonke sikaKristu kanye “nophawu” lobuNkulunkulu Bakhe.

> “Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.

> “Ukube uKristu wayekhona ekamelweni lesiguli, uLazaru wayengeke afe; ngokuba uSathane wayengeke abe namandla phezu kwakhe. Ukufa kwakungeke kuphonse umcibisholo wako kuLazaru ebukhoneni boMniki-wokuPhila. Ngakho-ke uKristu wahlala kude. Wavumela isitha ukuba sisebenzise amandla aso, ukuze asibuyisele emuva sesinqotshiwe. Wavumela uLazaru ukuba angene ngaphansi kombuso wokufa; futhi odade ababehlupheka bambona umfowabo ebekwa ethuneni. UKristu wayazi ukuthi, njengoba babebuka ubuso obufile bomfowabo, ukukholwa kwabo kuMhlengi wabo kwakuyovivinywa kabuhlungu. Kodwa wayazi ukuthi, ngenxa yomzabalazo ababedlula kuwo ngaleso sikhathi, ukukholwa kwabo kwakuyokhanya ngamandla amakhulu kakhulu. Wazizwa zonke izinhlungu zosizi abazikhuthazayo. Wayebathanda ngokungencane ngenxa yokuthi walibala ukufika; kodwa wayazi ukuthi ngenxa yabo, ngenxa kaLazaru, ngenxa yaKhe uqobo, nangenxa yabafundi baKhe, kwakuzuzwe ukunqoba.”

> “‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.

> “‘Ngenxa yenu,’ ‘ukuze nikholwe.’ Kubo bonke abafinyelela ukuze bezwe isandla sikaNkulunkulu esiqondisayo, isikhathi sokudangala okukhulu kakhulu yisikhathi lapho usizo lobuNkulunkulu luseduze khona kakhulu. Bayobheka emuva ngokubonga engxenyeni emnyama kunazo zonke yendlela yabo. ‘INkosi iyakwazi ukuhlenga abangamesabayo uNkulunkulu,’ 2 Petru 2:9. Kuzo zonke izilingo nakuzo zonke izivivinyo Uyobakhupha benokholo oluqinile ngokwengeziwe kanye nokuhlangenwe nakho okucebile ngokwengeziwe.

> “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 yomusa kulabo ababengamamukelanga. Walibala, ukuze ngokuvusa uLazaru kwabafileyo anike abantu Bakhe abanenhliziyo elukhuni, abangakholwayo, obunye ubufakazi bokuthi Yena ngempela ‘ungukuvuka nokuphila.’ Wayengathandi ukulahla lonke ithemba ngabantu, izimvu ezimpofu, ezizulazulayo zendlu ka-Israyeli. Inhliziyo Yakhe yayidabuka ngenxa yokungaphenduki kwabo. Emuseni Wakhe wahlose ukubanika obunye ubufakazi bokuthi WayenguMbuyiseli, Yena Lowo yedwa owayengaveza ukuphila nokungafi obala. Lokhu kwakuzoba ubufakazi abapristi ababengenakubuchaza ngokungeyikho. Yilesi esaba yisizathu sokubambezeleka Kwakhe ukuya eBetaniya. Lo mmangaliso ophakeme kunayo yonke, ukuvuswa kukaLazaru, kwakuzobeka uphawu lukaNkulunkulu emsebenzini Wakhe nasekubangeni Kwakhe ubunkulunkulu.” The Desire of Ages, 528, 529.

The triumphal entry began with the loosing of an ass for Christ to ride upon.

Ukungena kokunqoba kwaqala ngokukhululwa kwembongolo ukuze uKristu ayigibele.

> And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.

> Kwathi lapho besondela eJerusalema, sebefikile eBhethifage, entabeni yemiNqumo, uJesu wathuma abafundi ababili, ethi kubo: Hambani niye emzaneni obhekene nani; khona manjalo nizakufumana imbongolo iboshiwe, nethole layo likanye nayo; zithukululeni, nizilethe kimi. Uma umuntu ethi utho kini, nithi: INkosi iyazidinga; khona manjalo uzozithumela. Konke lokhu kwenzeka ukuze kugcwaliseke okwakhulunywa ngomprofethi, othi: Tshelani indodakazi yaseSiyoni, Bheka, iNkosi yakho iza kuwe, imnene, ihlezi embongolweni, nasetholeni, izinyane lembongolo. Abafundi base behamba, benza njengoba uJesu ebebayalile. Mathewu 21:1–6.

The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.

Umlayezo Wokukhala Kwaphakathi Nobusuku wahlangana nomlayezo wengelosi yesibili owawufikile ngesikhathi sokudumala kokuqala. Ngesikhathi sikaKristu lokho kudumala kwakuwukufa kukaLazaru, kanti kumaMillerite kwakuwukwehluleka kwesibikezelo sika-1843, esafika ngo-Ephreli 19, 1844. Kokubili lokho kudumala kumelela uJulayi 18, 2020.

In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.

Enkathini yePhentekoste emelwe nguLevitikusi amashumi amabili nantathu, uvivinyo lwe-litmus lumelwe uphawu lwendlela oluphindwe kathathu lomkhosi wamacilongo, ukwenyuka kukaKristu, kanye noSuku Lokubuyisana. Lezo zinyathelo ezintathu zimelela uvivinyo lwe-litmus maqondana novivinyo lokuqala olubili lwesisekelo nethempeli. Lezo zinyathelo ezintathu ziza ezinsukwini ezinhlanu ngaphambi komthetho weSonto wePhentekoste futhi zimelela ukuphakanyiswa kwezinkulungwane eziyikhulu namashumi amane nane njengefulegi. Uma bedlula uvivinyo lwe-litmus, bayaphakanyiswa; uma bengaludluli, bapheshulwa baphume ngamafasitela ephupho likaMiller.

The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.

Isinyathelo sesithathu sokubekwa uphawu siwuSuku lokuBuyisana, futhi simela ukwesulwa kwesono. Isinyathelo sesibili ukuphakanyiswa komnikelo kaMalaki wamaLevi, kanti isinyathelo sokuqala singumyalezo wamacilongo. Kusukela ngo-1844 isintu besiphila emlandweni wokukhala kwecilongo lesikhombisa. Umyalezo wangaphandle wecilongo lesikhombisa ungumyalezo womaye wesithathu wobuSulumane, kanti umyalezo wangaphakathi wecilongo lesikhombisa ungumsebenzi kaKristu wokuhlanganisa ubuNkulunkulu baKhe nobuntu babayizinkulungwane eziyikhulu namashumi amane nane.

We will continue in the next article.

Sizoqhubeka esihlokweni esilandelayo.

> “In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.

> “Emibhalweni yabaprofethi kuvezwa izigcawu okuthi, nakuba sezindala kakhulu, zibonakale kithi ngobusha namandla ezambulo ezintsha. Ngokukholwa siyaqonda ukuthi le mibhalo yezenzo zikaNkulunkulu nabantu bakhe ezikhathini ezedlule ilondoloziwe ukuze siqaphele izifundo uNkulunkulu afisa ukusifundisa zona ngezinto esihlangabezana nazo namuhla.

> “Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.

> “Njengoba siphila, njengoba sinjalo, esikhathini esingesincane ngalutho ngobukhulu kunaleso esasingaphambi nje kokufika kwesibili kukaKristu, sidinga ukuqaphela ngokukhethekile ukuze sigweme ukwenza amaphutha afana nalawo enziwa amaJuda ayephila ngesikhathi sokufika kokuqala kukaKristu.

> “Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.

> “Njengabaholi bamaJuda, abathi kancane kancane baqamba uhlelo olusemthethweni lokukhonza, lapho ukubaluleka kwezinto ezingeyona imiqoka kwakhuliswa kakhulu, abanye abantu manje basengozini yokulahlekelwa ukubona amaqiniso abalulekile asebenza kulesi sizukulwane, nokufuna lezo zinto ezintsha, eziyinqaba, ezikhangayo.

> “There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.

> “Kunesidingo sokulondoloza izimiso eziphakeme. Labo abafuna futhi bakhuthaze imibono engokoqobo kufanele bafundiswe ukuthi liyini iqiniso ngaphambi kokuba bazame ukufundisa abanye. Imfundiso nemibono eqagelwayo eyenziwe ngabantu akufanele ifunwe njengokungathi iyiqiniso.

> “There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.

> “Baningi abaqotho ezimisweni njengensimbi eqinile, futhi laba bazosizwa babusiswe; ngokuba bakhala phakathi kompheme ne-altare, bethi, ‘Yiba nozwelo kubantu bakho, Jehova, unganikeli ifa lakho ekusolweni.’ Kumelwe sivumele izimiso eziyisisekelo zombiko wengelosi yesithathu zivele ngokucacileyo nangokwehlukileyo. Izinsika ezinkulu zokholo lwethu ziyakuthwala konke ukusinda okungabekwa phezu kwazo.

> “In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.

> “Kulesi sikhathi sephutha, sokuphupha emini nokucwiliswa emicabangweni engenamgomo, sidinga ukufunda izimiso zokuqala zemfundiso kaKristu. Masizame ukuba sikwazi ukusho kanye nomphostoli ukuthi, ‘Asilandelanga izinganekwane ezaklanywa ngobuqili lapho sanazisa amandla nokuza kweNkosi yethu uJesu Kristu.’ INkosi isibizela ukuba silandele izimiso eziphakeme nezihloniphekileyo.

> “Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.

> “Iqiniso, iqiniso lamanje, liyikho konke iZwi likaNkulunkulu eliliveza ukuba liyikho. INkosi ithanda ukuba abantu bayo bazigcine bekude nakho konke okweqisayo, nakho konke okuholela emfihlakalweni engokomoya. Labo abalingwa ukuba bazinikele ezimfundisweni eziqanjiwe nezingokoqobo zengqondo mabajulise umgodi kakhulu ezinkwalini zeqiniso lasezulwini, bazuze ingcebo esho ukuphila okuphakade kulowo oyamukelayo. EZwini kukhona amaqiniso ayigugu kakhulu. Lawa ayotholwa yilabo abafunda ngokuzimisela okukhulu; ngokuba izingelosi zasezulwini ziyokuqondisa ukufuna.”

> “Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’

> “Ekhuluma ngalabo abaphila manje emhlabeni, uPawulu wathi: ‘Kuyofika isikhathi lapho bengasayikubekezelela khona imfundiso ephilileyo, kodwa ngokwezinkanuko zabo bayoziqoqela othisha, benezindlebe ezilumayo; futhi bayofulathelisa izindlebe zabo eqinisweni, baphendukele ezinganekwaneni.’”

> “How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’

> “Yeka ukubaluleka, yeka ukuvusa imiphefumulo, lokhu kuyalwa uPawulu akunika ngesikhathi eprofetha ngabantu ababengeke babekezelele imfundiso ephilileyo: ‘Ngiyakuyala-ke phambi kukaNkulunkulu, neNkosi uJesu Kristu, oyakwahlulela abaphilayo nabafileyo ekubonakaleni kwakhe nasebukhosini bakhe: shumayela izwi; phikelela ngesikhathi esifaneleyo nangesingesiso; sola, ukhuze, uyale ngokubekezela konke nangemfundiso.’”

> “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. Abamhlazisi uMhlengi wabo ngokonakalisa indlela yabo phambi kukaNkulunkulu. Ukukhanya kwasezulwini kukhanya phezu kwabo. Njengoba besondela ekupheleni komlando walomhlaba, ulwazi lwabo ngoKristu, nangemiprofetho ephathelene naye, luyanda kakhulu. Bayigugu elingenamkhawulo emehlweni kaNkulunkulu; ngokuba bamunye neNdodana yakhe. Kubo izwi likaNkulunkulu linobuhle nobumnandi obedlula konke. Bayakubona ukubaluleka kwalo. Iqiniso lembulwa kubo. Imfundiso yokuba sesimweni somuntu kukaKristu yembathiswa imisebe ethambile. Bayabona ukuthi imiBhalo iyisihluthulelo esivula zonke izimfihlakalo futhi sixazulule bonke ubunzima. Labo abebengafuni ukwamukela ukukhanya nokuhamba ekukhanyeni ngeke bakwazi ukuqonda imfihlakalo yokumesaba uNkulunkulu, kodwa labo abangazange banqikaze ukuthwala isiphambano balandele uJesu, bayobona ukukhanya ekukhanyeni kukaNkulunkulu.” The Southern Watchman, April 4, 1905.

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