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

Incwadi kaJoweli kanye neBandla lama-Adventist oSuku lweSikhombisa laseLawodikeya - Inombolo Yeshumi nanye

Number Eleven

Inombolo Yeshumi Nanye

Author

Jeff Pippenger

Published

December 14, 2025

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The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.

Umyalezo wemvula yokugcina uyisexwayiso sokuvalwa okusondelayo komusa wokuhlolwa, uhlangene nobizo lokulungiselela komuntu siqu. Leyo mibono emibili imelwe ezahlukweni zeshumi nezeshumi nanye zombono ka-Isaya, futhi yethulwa ngokunjalo esimweni somyalezo kaDaniyeli ishumi nanye owavulwa ngo-1989, nomlando wayo ofihlekile owambulwa ngesikhathi sokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane, abamelwe embonweni ngu-Isaya namadodana akhe. Le migqa emibili ndawonye imelela isixwayiso ku-Ahazi, emele amaLawodisiya angenakho “ukuqonda” kwale migqa emibili yangaphakathi nengaphandle egcwele isiprofetho seBhayibheli.

Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.

UDaniyeli 11:11 nesAmbulo 11:11 kwethula ukumelwa okufanayo kwangaphakathi nangaphandle, uDaniyeli emele okwangaphandle, kanti iSambulo simele okwangaphakathi. Lezi “zahluko namavesi” ezimbili zangaphakathi nezangaphandle zixhumana ngokuqondile nemiyalezo yangaphandle neyaphakathi yezahluko zeshumi neshumi nanye, futhi zikwenza lokho ku-Isaya 11:11.

Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.

U-Isaya isahluko sesithupha uyi-9/11 futhi ukhomba ukuhlanzwa nokugcotshwa kuka-Isaya njengesithunywa e-9/11. Kusukela esahlukweni sesikhombisa kuya phambili kunohlaka lomyalezo owafika e-9/11. Isahluko seshumi sikhomba indima yamavesi ayisithupha okugcina kaDaniyeli ishumi nanye, ngokuba kwakuwumyalezo owavulwa uphawu ngesikhathi sokuphela ngo-1989.

Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “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.”

Isahluko seshumi nanye sika-Isaya simelela u-9/11 kanye nokugcotshwa kuka-Isaya nomlayezo wakhe. Ivesi lokuqala lihlanganiswe nevesi leshumi ngo-“Jese”, futhi ivesi leshumi lithi, “Ngalolo suku”; bese ivesi leshumi nanye liqhubeka ngokuthi, “Kuyakuthi ngalolo suku iNkosi iphinde ibeke isandla sayo ngokwesibili ukuze ibuyise insali yabantu bayo.”

That day was 1850.

Lolo suku kwakungu-1850.

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

> Kuyakuphuma ihlumela esiqwini sikaJese, negatsha liyakhula ezimpandeni zakhe; futhi uMoya weNkosi uyakuhlala phezu kwakhe, uMoya wokuhlakanipha nowokuqonda, uMoya weseluleko nowamandla, uMoya wolwazi nowokwesaba iNkosi. Uyakumenza abe nokuqonda okusheshayo ekwesabeni iNkosi; futhi akayikwahlulela ngokubona kwamehlo akhe, futhi akayikusola ngokuzwa kwezindlebe zakhe; kepha uyakwahlulela abampofu ngokulunga, asole ngokungakhethi ngenxa yabamnene bomhlaba; futhi uyakushaya umhlaba ngentonga yomlomo wakhe, abulale omubi ngomoya wezindebe zakhe. Ukulunga kuyakuba yibhande lezinkalo zakhe, nokuthembeka kube yibhande lezinso zakhe. Impisi nayo iyakuhlala newundlu, nengwe ilale nezinyane lembuzi; ithole nebhongo lebhubesi nesilwane esikhuluphalisiweyo kube ndawonye; nomntwana omncane uyakukuhola. Inkomo nebhere kuyakudla ndawonye; amazinyane azo ayakulala ndawonye; ibhubesi lidle utshani njengenkabi. Umntwana osancela uyakudlala ngasemgodini wenyoka, nomntwana oselunyuliwe afake isandla sakhe emgedeni wenyoka enobuthi. Azingeke zilimaze noma zibhubhise kuyo yonke intaba yami engcwele; ngokuba umhlaba uyakugcwala ulwazi lweNkosi njengamanzi emboza ulwandle.

> 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> 11:10 Ngalolo suku kuyakuba khona impande kaJese, eyakuma ibe yisibonakaliso sabantu; kuyo abeZizwe bayakufuna; nokuphumula kwayo kuyakuba yinkazimulo.

> 11:11 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.

> 11:11 Kuyakuthi ngalolo suku iNkosi ibuye iselule isandla sayo okwesibili ukuze ibuyise insali yabantu bayo eyakusala, isuke e-Asiriya, naseGibhithe, nasePathrosi, naseKushe, nase-Elamu, naseShinari, naseHamati, naseziqhingini zolwandle.

> 11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

> 11:12 Uyomisa isibhengezo sezizwe, abuthe abaxoshiweyo bakwa-Israyeli, aqoqe ndawonye abahlakazekileyo bakwaJuda emakhoneni omane omhlaba.

> The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

> Umona luka-Efrayimi nalo luyakusuka, nezitha zakwaJuda ziyakunqunywa; u-Efrayimi akayikuba nomona ngoJuda, noJuda akayikuhlupha u-Efrayimi. Kepha bayakundiza phezu kwamahlombe amaFilisti ngasentshonalanga; bayakubaphanga abakwasempumalanga kanye kanye; bayakwelulela isandla sabo phezu kwe-Edomi neMowabi; nabantwana bakwa-Amoni bayakubalalela.

> And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.

> Futhi iNkosi iyakuliqeda nya ulimi lolwandle lwaseGibhithe; futhi ngomoya wayo onamandla iyakunyakazisa isandla sayo phezu komfula, iwushaye ube yizifudlana eziyisikhombisa, yenze abantu bawele begqoke izicathulo. Futhi kuyakuba khona umgwaqo omkhulu wensali yabantu bayo, eyakusala, evela e-Asiriya; njengalokho kwaba ku-Israyeli ngosuku eyenyuka ngalo ivela ezweni laseGibhithe. U-Isaya 11:1–16.

Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.

Ivesi lokuqala lithi, “Kuyakuphuma intonga esiqwini sikaJese, ihlumela liyakukhula ezimpandeni zakhe; uMoya weNkosi uyakuhlala phezu kwakhe.” Incazelo enamandla kaKristu iyaqhubeka, KODWA le ncazelo isebenza kakhulu ezinsukwini zokugcina kunasezinsukwini zika-Isaya noma ngisho nasezinsukwini uKristu ahamba ngazo phakathi kwabantu.

A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.

Ukufundwa ngokucophelela kubonisa ukuthi amavesi okuqala kuya kwesishiyagalolunye wonke ayizimpawu ezichazayo zikaKristu, futhi evesini leshumi kuthiwa, “Kuyakuvela intonga.” Akukho kuphazamiseka ekugelezeni komcabango kusukela evesini lokuqala kuze kube evesini leshumi. Ivesi leshumi lithi, “futhi ngalolo suku,” okumele kwenzeke ngosuku olufanayo nalolo lwevesi lokuqala. Kokubili ivesi leshumi nelesokuqala kukhomba “impande,” futhi ngokwenza kanjalo kuhlanganisa la mavesi womabili umugqa phezu komugqa.

Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Kanyekanye ivesi lokuqala neleshumi lithi, “Futhi kuyakuvela ihlumela esiqwini sikaJese, neGatsha liyakumila ezimpandeni zakhe; ngalolo suku kuyakuba khona impande kaJese, eyakuma ibe yisibonakaliso sabantu; izizwe ziyakuyifuna; nokuphumula kwayo kuyakuba yinkazimulo.”

A “rod” is a symbol of authority.

“Intonga” iwuphawu lwegunya.

> And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.

> Wayesezala umntwana wesilisa, owayezakubusa zonke izizwe ngentonga yensimbi; umntwana wakhe wayesethathwa wayiswa kuNkulunkulu, nas esihlalweni sakhe sobukhosi. IsAmbulo 12:5.

A “rod” is a symbol of selection, division and separation.

“Induku” iwuphawu lokukhetha, lokwahlukanisa nolokwehlukanisa.

> And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.

> UMose wabeka izinduku phambi kweNkosi etabernakele lobufakazi. Kwase kusithi ngakusasa uMose wangena etabernakele lobufakazi; bheka, induku ka-Aroni yendlu yakwaLevi yayisihlume, yakhipha amahlumela, yaqhakaza izimbali, yathela ama-alimondi. UMose wasezikhipha zonke izinduku ezivela phambi kweNkosi waziletha kubo bonke abantwana bakwa-Israyeli; bazibona, kwase kuthi yilowo nalowo athathe eyakhe induku. INkosi yayisithi kuMose: Buyisela induku ka-Aroni futhi phambi kobufakazi, igcinelwe ukuba yisibonakaliso sokumelana nabavukeli; ngaleyo ndlela uyakuqeda nokukuqeda ukububula kwabo kimi, ukuze bangafi. UMose wenza kanjalo; njengalokho iNkosi yamyalayo, wenza ngokunjalo. Numeri 17:7–11.

Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.

Intonga ka-Aroni eyahlumayo ikhomba “intonga” esikhathini semvula yokugcina, ngoba eka-Aroni yayiyiyo yodwa “intonga” eyahluma phakathi kwezintonga eziyishumi nantathu. Ukuhluma kuwuphawu lwesikhathi semvula yokugcina lapho uNkulunkulu eyobonakalisa umehluko phakathi kwezintonga eziyishumi nambili ezihlubukayo ezithi zinomyalezo wemvula yokugcina, futhi njengoba kuboniswe futhi ngokubonakaliswa kuka-Eliya ngomlilo, okuphawula umehluko phakathi kweqiniso namanga. “Intonga” futhi iwuphawu lokulinganisa nokwahlulela.

> 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. Revelation 11:1.

> Ngase nginikwa umhlanga ofana nenduku; ingelosi yema, yathi: Sukuma, ulinganise ithempeli likaNkulunkulu, ne-altare, nabo abakhonza kulo. IsAmbulo 11:1.

The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.

“Intonga” iphuma esiqwini sikaJese, futhi “uJese” kusho ‘ukuvelela’ njengoba kwenza izimpawu zendlela esiprofethweni seBhayibheli. UPharezi wayeyiyo impela “impande” kaJese, futhi uPharezi kusho “ukwephuka, ukuqhamuka noma ukusakazeka.” UPharezi uyimpande noma isiqalo sohlu lwegazi lukaJese. “Impande kaJese” ngakho-ke iwuphawu luka-alfaa uPharezi, kanti u-omega nguJese, isiqalo nesiphetho. Impande kaJese iqala ngokusakazeka (uPharezi) futhi iphetha esibonakalisweni sendlela sendoda emile. Amadoda amayo ngokwesiprofetho amaka umbuso. Ebhayibhelini uPharezi uqala uhlu lwegazi, kungekho kuxhumana okwandulela ukwethulwa kwakhe, futhi igama lakhe lisho ukwephuka, ngakho-ke umlando wozalo lwakhe kanye negama lakhe kukhomba uPharezi njengesiqalo, kwenze uJese abe yisiphetho. UMelkhizedeki futhi ungumlingiswa waseBhayibhelini okhonjiswa njengongenalo uzalo lwangaphambili, njengoba kunjalo ngoPharezi. Impande kaPharezi iqukethe iqiniso lokuthi umele ubupristi bukaMelkhizedeki, lowo u-Abrahama amkhokhela okweshumi.

The order of Melchizedek is the priestly order of Christ.

Uhlelo lobupristi lukaMelkizedeki luwuhlelo lobupristi lukaKristu.

> Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.

> Lapho umanduleli angena khona ngenxa yethu, okungukuthi uJesu, esenziwe umPristi oMkhulu kuze kube phakade ngokohlelo lukaMelkisedeki. KumaHebheru 6:20.

The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.

Impande kaJessie kwakuwubuphristi bukaMelkhizedeki, futhi ukuqala kumelwe kubonakalise ukuphela. UJessie umelela iqembu lokugcina lobuphristi bukaMelkhizedeki elizovuka lime, okuyilo ngokuka-Isaya eliyisibonakaliso ezizweni.

The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.

“Isiqu” lisho ‘ukugawula phansi (izihlahla); umgogodla noma isiphunzi somuthi (njengogawuliwe noma njengotshaliwe),’ futhi “isiqu” sihluma siphume embusweni owadlulwayo, njengoba kwenzeka kuNebukadinesari kuDaniyeli isahluko sesine. Ngokwesiprofetho, umuthi uyinkomba yombuso, futhi lapho umbuso uphela, lowo muthi usuke usugawuliwe phansi.

The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.

“Isiqu” kulesi siqephu siphuma esiphunzini—hhayi egatsheni elingenhla. Evela embusweni wangaphambili omelwe yileso siphunzi, kuvela “induku,” uphawu lobukhosi; futhi lobo bukhosi busekelwe ekutheni leyo “nduku” iyazala yini “amaqumbe nezimbali” zomlayezo wemvula yakamuva. Lobo bukhosi bususelwa embusweni wangaphambili, osugawuliwe.

The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.

“Impande” “iyimpande kaJese,” futhi “igatsha” eliphuma “esiphunzini” livela “esiphunzini” esinezimpande eziyimpande kaJese. Isiqu esiveza igunya sivela esiphunzini, kodwa iHlumela livela empandeni—futhi impande iyisibhengezo. Impande iyisiqalo, kanti ukuphela yigatsha.

The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.

Igama elithi “gatsha” lisho umlindi noma uphawu lwendlela. U-Isaya uyasazisa ukuthi iGatsha lifika ngesikhathi somthetho weSonto.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.

> Ngalolo suku abesifazane abayisikhombisa bayakubamba indoda eyodwa, bathi: Siyakudla isinkwa sethu, sigqoke izambatho zethu; kuphela masibizwe ngegama lakho, ususe ihlazo lethu. Ngalolo suku ihlumela likaJehova liyakuba lihle libe lenkazimulo, nesithelo sezwe sibe ngubuhle nobukhazikhazi kwabasindileyo bako-Israyeli. Kuyakuthi osele eSiyoni, nosekhona eJerusalema, ayakuthiwa ungcwele, yebo, wonke obhaliweyo phakathi kwabaphilayo eJerusalema; lapho iNkosi isigezile ukungcola kwamadodakazi aseSiyoni, yahlanza igazi laseJerusalema phakathi kwalo ngomoya wokwahlulela nangomoya wokushisa. Isaya 4:1–4.

The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.

“Indoda eyodwa” abesifazane abayisikhombisa ababambelela kuyo ngupapa, oba ngowesishiyagalombili ongowabayisikhombisa emthethweni weSonto, efanisa ngokukhohlisa imiphefumulo eyisishiyagalombili eyayisemkhunjini. Emthethweni weSonto, “ngalolo suku” “igatsha likaJehova liyakuba lihle libe nenkazimulo” “lapho iNkosi isiyigezile inkohlakalo yamadodakazi aseSiyoni, futhi isisusile igazi laseJerusalema phakathi kwalo ngomoya wokwahlulela nangomoya wokushisa.” Ukuhlanzwa ngomoya wokwahlulela nangowokushisa kufezwa yiSithunywa Sesivumelwano kuMalaki isahluko sesithathu emthethweni weSonto. “Igatsha elihle” liyizinkulungwane eziyikhulu namashumi amane nane ezivela kungesikho esiqwini, kodwa empandeni kaJese, okuyisibonakaliso.

Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.

Igunya labo limelwe yinduku eyavela egatsheni lombuso owileyo. Umbuso waseFiladelfiya wawa kusukela ngo-1856 kwaze kwaba ngu-1863, futhi igunya elasungulwa kulowo mbuso owileyo liphinde limiswe kabusha ngesikhathi somthetho weSonto. Lapho igatsha eliyisibhengezo liphakanyiswa, inhlangano yaseLawodikeya yabayizinkulungwane eziyikhulu namashumi amane nane ishintshela enhlanganweni yaseFiladelfiya yabayizinkulungwane eziyikhulu namashumi amane nane. Yilapho-ke igunya noma induku eyavela embusweni wamaMillerite noma waseFiladelfiya limelwa ngokhiye obekwa phezu kuka-Eliyakimi ku-Isaya 22:22.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Ngiyobeka ukhiye wendlu kaDavide phezu kwehlombe lakhe; uyakuvula, kungabikho noyedwa ovala; futhi uyakuvala, kungabikho noyedwa ovulayo. Isaya 22:22.

The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.

Leli vesi limaka umhla ka-22 Okthoba 1844 futhi limchaza u-Eliyakimi njengowamukela “isihluthulelo.” Emavesini amabili angaphambili igunya laseLawodikeya lisuswa kuShebina linikezwe u-Eliyakimi. Ngesikhathi somthetho weSonto, igunya elalikade linikezwe abantu besivumelwano abakhethiweyo liyasuswa embusweni wobu-Adventist boSuku lwesiKhombisa baseLawodikeya linikezwe umbuso wenhlangano yaseFiladelfiya yabayizinkulungwane eziyikhulu namashumi amane nane—okungumbuso wenkazimulo.

> He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.

> Wathi kubo: Kepha nina nithi ngingubani na? USimoni Petru waphendula wathi: Wena unguKristu, iNdodana kaNkulunkulu ophilayo. UJesu waphendula wathi kuye: Ubusisiwe wena, Simoni Barjona, ngokuba inyama negazi akukwambulanga lokhu, kodwa uBaba osezulwini. Nami ngithi kuwe: Wena unguPetru, futhi phezu kwaleli dwala ngiyakwakha ibandla lami; namasango esihogo awasoze alinqoba. Ngiyakukunika izihluthulelo zombuso wezulu; futhi konke oyakukubopha emhlabeni kuyakubotshwa ezulwini; nakho konke oyakukukhulula emhlabeni kuyakukhululwa ezulwini. Mathewu 16:16–19.

The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.

Induku yegunya, emelwe njengesihluthulelo esanikwa uPetru, ibekwa ehlombe lika-Eliyakimi ku-Isaya 22:22. UPetru umelela igatsha labayizinkulungwane eziyikhulu namashumi amane nane abangena esivumelwaneni noKristu ngaphambi nje komthetho weSonto. Kule ndima uPetru useKesariya Filipi, okuyiPaniumi yamavesi eshumi nantathu kuya kweleshumi nanhlanu kaDaniyeli ishumi nanye. Igama lakhe liyaguqulwa, limelela ubuhlobo besivumelwano, futhi igama elithi Petru, uma lisondelwa ngokuphindaphinda izikhundla ezinombolo zohlamvu ngalunye, lilingana no-144,000. Igunya, noma induku, noma isihluthulelo, esibekwa ku-Eliyakimi lapho uShebina ephonswa ensimini njengebhola, futhi siyiyo “induku” ephuma esiphunzini sobu-Adventist bamaMillerite baseFiladelfiya esagawulwa kusukela ngowe-1856 kwaze kwaba ngowe-1863.

Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.

UPetru wemukeliswa igunya labantu besivumelwano sikaNkulunkulu ngesikhathi sokwehlukaniswa kukakolweni nokhula, ngokuba ukolweni uzophakanyiswa njengomnikelo wesinkwa sokuzunguzwa sePhentekoste. Ukhula luqala ngokwehlukaniswa, njengoba kufanekiswa yimvubelo ezinkweni zokuzunguzwa zePhentekoste isuswa ngenqubo yokubhakwa. Igunya lenduku noma lokhiye livela esiphunzini sombuso owileyo, kanti igatsha eliyisibonakaliso livela empandeni kaJese futhi liyimpande kaJese, ngokuba uJesu ufanekisa ukuphela kwento ngokuqala kwento. Impande iyisiqalo, kanti igatsha liyisiphetho. Lokhu kusetshenziswa kwesiprofetho akunakuqondwa ngamaJuda aphikisanayo esikhathini sikaKristu noma namuhla, ngokuba kuyisimiso esiyinhloko sendlela yemvula yakamuva, futhi kuphinde kufanekiswe njengokhiye wendlu kaDavide. Ukhiye uvula umnyango wendlu kaDavide obevaliwe. Ukhiye uvula umnyango oya endlini engcwele yasezulwini, indlu kaDavide. I-alfa ka-October 22, 1844 iyaphindwa ku-omega womthetho weSonto.

David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.

UDavide, indodana kaJese, ubhala imfumbe eyaphawula ukuphela kwanoma iyiphi enye ingxoxo namaJuda aphikisanayo ezinsukwini zikaKristu, ngaleyo ndlela kwaphawulwa ukuphela kobufakazi baKhe kumaJuda.

> A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.

> IHubo likaDavide. UJehova wathi eNkosini yami: Hlala ngakwesokunene sami, ngize ngenze izitha zakho zibe yisenabelo sezinyawo zakho. UJehova uyakuthumela intonga yamandla akho ivela eSiyoni: busa phakathi kwezitha zakho. Abantu bakho bayakuzinikela ngokuthanda ngosuku lwamandla akho, ngobuhle bobungcwele kusukela esibelethweni sokusa: unamazolo obusha bakho. UJehova ufungile, futhi kayikuphenduka, uthi: Wena ungumpristi kuze kube phakade ngokohlelo lukaMelkisedeki. AmaHubo 110:1–4.

Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.

UPalmoni wanquma ukubeka lesi siqephu eHubweni 110, okuyinto empeleni eyinombolo enye emhlabeni wezibalo eyaziwa njengenombolo ekhethekile. Ingxenye ka-“220” nokuphindwe kayishumi kuka-“11” kungaholela umphefumulo ukuba ulindele ukuthi inombolo ethi “110” iphethe ukubaluleka okuthile, futhi kunjalo—kanjalo nalesi siqephu ngokwaso. Kuyingoma kaDavide, futhi uDavide uwuphawu lwabantu abayizinkulungwane eziyikhulu namashumi amane nane, ngakho liyivesi elivela engomeni yesivini, okuyingoma kaMose neyeWundlu. Likhomba isikhathi lapho abalimi bangaphambili besivini bedluliswa, isivini sinikezwe abayizinkulungwane eziyikhulu namashumi amane nane. Lapho lokho kwenzeka, kuba “usuku lwamandla akho” oluhambisana namandla ePentekoste esicongweni sesikhathi sePentekoste.

God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.

Abantu bakaNkulunkulu bayakuba “ngabazimiseleyo” ngosuku abaphuma ngalo “esizalweni sokusa,” “benamazolo obusha bakho.” Ukuzalwa kabusha kungumfanekiso wokuguquka nokuphila. Labo abayizinkulungwane eziyikhulu namashumi amane nane bakhishwa esizalweni ngoJulayi ka-2023, futhi bazalwa benamazolo obusha babo, ngokuba bazalelwa embikweni weSikhalo Saphakathi Kwamabili, okwenzeka futhi kwabaseMiller ekuqaleni, noma “ebusheni” babo. Yila mazolo afanayo, ngokuba kuwukuphindwa komlando we-alpha ngaphakathi komlando we-omega. “Ngosuku lokwabo” ‘ukunikezwa amandla,’ lapho uShebna exoshwa “esikhundleni” sakhe, “nasesimweni” sakhe, futhi edonswa “phansi,” u-Eliyakimi, labo abayizinkulungwane eziyikhulu namashumi amane nane benziwa abapristi be-omega, ngokuba benziwa ngokohlelo lukaMelkizedeki, ngokuba labo abayizinkulungwane eziyikhulu namashumi amane nane abayikuzwa ukufa, noma njengakuMelkizedeki bangabapristi kuze kube phakade.

In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.

“Ngosuku lwamandla akhe” iNkosi iyakuthumela “intonga yamandla ayo ivela eZiyoni.” Igunya lemibuso yayo yomibili, umusa (ukulunga) nenkazimulo (ukungcweliswa), libekwe phezu kwalabo abagqoka umqhele wayo wenkazimulo, ngoba bamele umbuso wayo. Bathunywa bephuma eZiyoni, ngoba incazelo yeZiyoni imelela ibhanela labayizinkulungwane eziyikhulu namashumi amane nane.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

> Kwathi abaFarisi besabuthene ndawonye, uJesu wababuza, wathi, Nicabangani ngoKristu? Uyindodana kabani? Bathi kuye, Yindodana kaDavide.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Wathi kubo: Pho-ke uDavide ngoMoya embiza ngokuthi iNkosi, ethi: INkosi yathi eNkosini yami: Hlala ngakwesokunene sami, ngize ngenze izitha zakho zibe yisenabelo sezinyawo zakho? Ngakho-ke uma uDavide embiza ngokuthi iNkosi, angaba kanjani indodana yakhe na?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.

> Futhi akekho umuntu owakwazi ukumphendula ngazwi linye, futhi kusukela ngalolo suku akuzange kusaba khona muntu onesibindi sokumbuza eminye imibuzo. UMathewu 24:41–46.

David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.

Ubudlelwane bukaDavide obungokwesiprofetho noKristu ngokwe-alpha ne-omega—ukuqala nokuphela—buyisimiso esiyinhloko sendlela ethi “umugqa phezu komugqa,” futhi lowo mthetho wawungeqondakali kumaJuda aphikisanayo njengoba nje nomAdventisti woSuku lweSikhombisa waseLawodikeya engenakuqonda ukuthi umlando wamaMillerite ngesikhathi somlayezo Wokukhala Kwaphakathi Kwamabili wawuyindawo lapho amazolo ezulu athululelwa khona ngesikhathi sobusha be-Adventism. “Amazolo” obusha bakho aphezu kwabeyizinkulungwane eziyikhulu namashumi amane nane, futhi aqala ukuconsa ngo-9/11, kanti umthetho weSonto uwu “suku lwamandla,” lapho insali igcotshwa njengabapristi ngokohlelo lukaMelkisedeki.

Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.

Esiphunzini se-Seventh-day Adventism yaseLawodikeya (ibandla elisemzabalazweni) kuvela igatsha (ibandla elinqobayo), kanti empandeni kaJese, abayizinkulungwane eziyikhulu namashumi amane nane—bayigatsha lesithelo esikhazimulayo eliphakanyiswe njengomnikelo wokuzunguzwa ngosuku lwamandla akhe.

We will continue these thoughts in the next article.

Sizoqhubeka nale micabango esihlokweni esilandelayo.

> “Proverbs One

> “IzAga Esisodwa As we wish to understand the lessons of this chapter and carry them into our practical life, there is one thing that must not be forgotten. It is this: Those who reject Christ and his gospel place themselves on Satan’s side. They may not know this; they may not intend this; but every man who in his heart resists the claims of the Son of God and chooses his own way is, by that choice, aligning himself with the prince of darkness. Nxa sifisa ukuqonda izifundo zalesi sahluko, siphinde sizingenise ekuphileni kwethu okusebenzayo, kukhona into eyodwa okungamelanga ilibaleke. Yile: Labo abamala uKristu levangeli lakhe bazibeka ngasohlangothini lukaSathane. Bangabe bengakwazi lokhu; bangabe bengakuhlosanga lokhu; kodwa wonke umuntu omelana enhliziyweni yakhe lezimangalo zeNdodana kaNkulunkulu akhethe indlela yakhe uqobo, ngalokho kukhetha uzihlanganisa lenkosi yobumnyama. The invitation is clear. Wisdom crieth without; she uttereth her voice in the streets. But the call is not forever. If men refuse it, there comes a time when mercy itself speaks no more in the tone of pleading, but in the tone of judgment. This is no arbitrary severity. It is the solemn result of continued resistance to light. Isimemo sicacile. Ukuhlakanipha kumemeza ngaphandle; kukhuluma ngezwi lakho ezitaladini. Kodwa ubizo kabuhlali kuze kube phakade. Nxa abantu belwala, kufika isikhathi lapho umusa uqobo ungabe usakhulumi ngethoni yokuncenga, kodwa ngethoni yokwahlulela. Lokhu kayisikho ukhahlo olungelasizathu. Kungumphumela osindayo wokumelana okuqhubekayo lokukhanya. God can not be trifled with. There is a point beyond which the heart becomes fixed in its choice. Then the very warnings once given in compassion rise up as witnesses against the sinner. Thus the words, “I also will laugh at your calamity; I will mock when your fear cometh,” are not the language of delight in suffering, but the revelation that those who despised counsel must reap what they have chosen. UNkulunkulu kakhohliseki. Kulendawo lapho inhliziyo iqina khona ekukhetheni kwayo. Besekuthi izixwayiso uqobo ezake zanikezwa ngozwelo ziphakame zibe ngofakazi abamelana lesoni. Ngalokho amazwi athi, “Lami ngizahleka ngesikhathi senhlekelele yenu; ngizakloloda nxa ukwesaba kwenu kufika,” kawasiwo amazwi entokozo ekuhluphekeni, kodwa ayisambulo sokuthi labo abadelela iseluleko kumele bavune abakukhethileyo. There is mercy in the warning before the stroke falls. There is love in the entreaty before the door is shut. Yet if the Spirit is persistently resisted, the sinner passes where repentance is no longer desired, and where destruction is but the ripened fruit of cherished rebellion. Kukhona umusa esixwayisweni ngaphambi kokuba isijeziso sehle. Kukhona uthando ekunxuseni ngaphambi kokuba umnyango uvalwe. Kodwa nxa uMoya uphikiswa ngokuqhubekayo, isoni sidlula siye lapho ukuphenduka kungasafiseki khona, lalapho ukubhujiswa kuyisithelo esivuthiweyo sokuvukela okondliweyo. The only safety is in immediate surrender. To hear his voice today, to turn at his reproof, to seek the Lord while he may be found—this is life. For all who refuse, there remains at last only the harvest of their own way. Ukuphepha okukodwa kusekuzinikeleni masinyane. Ukuzwa ilizwi lakhe lamuhla, ukuphenduka ekusoleni kwakhe, ukudinga iNkosi isesatholakala—yikho ukuphila lokhu. Ngoba kubo bonke abalayo, ekugcineni kusala kuphela isivuno sendlela yabo uqobo. But to those who heed the call, there is peace. They shall dwell safely, and shall be quiet from fear of evil.” Kodwa kulabo abalalela ubizo, kukhona ukuthula. Bazahlala belondekile, bathule ekwesabeni okubi.”

> “April 1, 1850 To the ‘Little Flock.’

> “Ephreli 1, 1850 Kulo ‘Mhlambi Omncane.’

> “Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “Bazalwane Abathandekayo.—INkosi yanginika umbono, ngoJanuwari 26, engizowulandisa. Ngabona ukuthi abanye babantu bakaNkulunkulu babeyizithutha futhi belele ubuthongo; bevuke ingxenye kuphela, bengaqapheli isikhathi esiphila kuso manje; nokuthi ‘indoda’ ene-‘bhulashi lothuli’ yayisingene, nokuthi abanye babesengozini yokukhukhuleka basuswe. Ngancenga uJesu ukuba abasindise, ababekezelele isikhashana nje, futhi abavumele babone ingozi yabo eyesabekayo, ukuze balungele ngaphambi kokuba kube sekwephuze kakhulu kuze kube phakade. Ingelosi yathi, ‘Ukubhujiswa kuyeza njengesivunguvungu esinamandla.’ Ngancenga ingelosi ukuba ibe nesihawu futhi isindise labo ababethanda leli zwe, futhi babebambelele ezintweni zabo, bengathandi ukuzidela kuzo nokuzinikela, ukuze kuthunyelwe izithunywa ngokushesha endleleni yazo ukuyokondla izimvu ezilambile, ezazibhubha ngenxa yokuswela ukudla komoya.”

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.

> “Njengoba ngangibuka imiphefumulo empofu ifa ngenxa yokuswela iqiniso lamanje, kanti abanye ababethi bayalikholwa iqiniso babeyiyeka ife, ngokugodla izindlela ezidingekayo zokuthuthukisa umsebenzi kaNkulunkulu, lowo mbono wawubuhlungu kakhulu, ngase ngincenga ingelosi ukuba iwususe kimi. Ngabona ukuthi lapho umsebenzi kaNkulunkulu udinga ingxenye yempahla yabo, njengensizwa eyafika kuJesu, [Mathewu 19:16–22.] bahamba bedabukile; nokuthi maduzane isibhaxu esichichimayo siyakwedlula phezu kwabo sikhukhule yonke impahla yabo iyisuse, bese kuba sekwephuze kakhulu ukunikela ngempahla yasemhlabeni, nokuzibekela ingcebo ezulwini.

> “I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.

> “Ngase ngibona uMhlengi okhazimulayo, emuhle futhi ethandeka, ukuthi washiya izindawo zenkazimulo, weza kulo mhlaba omnyama noyisizungu, ukuba anikele ngokuphila kwakhe okuyigugu, afe, olungileyo ngenxa yabangalungile. Wathwala ukuhlekwa usulu okunonya nokushaywa ngemivimbo, futhi wathwala umqhele wameva owelukiweyo, wajuluka amaconsi amakhulu egazi ensimini; kuyilapho umthwalo wezono zezwe lonke wawuphezu kwakhe. Ingelosi yabuza, ‘Ngani?’ O, ngabona ngazi ukuthi kwakungenxa yethu; ngenxa yezono zethu wahlupheka konke lokhu, ukuze ngegazi lakhe eliyigugu asihlenge kuNkulunkulu.

> “Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.

> “Ngaphinde ngaboniswa labo ababengazimisele ukulahla ingcebo yaleli zwe ukuze kusindiswe imiphefumulo ebhubhayo, ngokuyithumela iqiniso, kuyilapho uJesu emi phambi kukaYise, enxusela ngegazi lakhe, ngokuhlupheka kwakhe nangokufa kwakhe ngenxa yabo; futhi kuyilapho izithunywa zikaNkulunkulu zazilindile, zilungele ukubayisa iqiniso elisindisayo ukuze babekwe uphawu ngophawu lukaNkulunkulu ophilayo. Kwakunzima kwabanye ababethi bayakholwa iqiniso lamanje ukuba benze ngisho okuncane kangako njengokunikeza izithunywa imali kaNkulunkulu uqobo, ayebaboleke yona ukuba babe ngabaphathi bayo.”

> “Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’

> “Khona-ke uJesu ohluphekayo, umhlatshelo wakhe nothando lwakhe olujule kangaka, kwaze kwaba ukuthi anikele ngokuphila kwakhe ngenxa yabo, wabuye wabekwa phambi kwami; kwase kuthi-ke izimpilo zalabo ababezisho ukuthi bangabalandeli bakhe, ababenokunotha kwaleli zwe, futhi ababekubona kuyinto enkulu kangaka ukusiza umsebenzi wensindiso. Ingelosi yathi, ‘Bangangena yini abanjalo ezulwini na?’ Enye ingelosi yaphendula yathi, ‘Qhabo, akusoze, akusoze, akusoze. Labo abangenandaba nomsebenzi kaNkulunkulu emhlabeni, abasoze bacula phezulu ingoma yothando oluhlengayo.’”

> “I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’

> “Ngabona ukuthi umsebenzi osheshayo uNkulunkulu ayewenza emhlabeni wawuzofinyezwa maduze ngokulunga, nokuthi izithunywa eziphuthumayo kwakufanele zisheshe ziqhubeke nohambo lwazo ukuze zifune umhlambi ohlakazekile. Ingelosi yathi, ‘Ingabe bonke bayizithunywa na? Cha, cha, izithunywa zikaNkulunkulu zinomyalezo.’”

> “I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.

> “Ngabona ukuthi umsebenzi kaNkulunkulu ubuphazanyisiwe, futhi uhlazekile, ngabathile ababehamba bengenamyalezo ovela kuNkulunkulu. Abanjalo kuyodingeka balandise kuNkulunkulu ngedola ngalinye abalisebenzisile ekuhambeni baya lapho bekungewona umsebenzi wabo ukuya khona; ngokuba leyo mali ibingasiza ekuqhubekiseni umsebenzi kaNkulunkulu, futhi ngenxa yokuswela kwayo, imiphefumulo ilambile yafa ngokuswela ukudla okungokomoya, obekungabe kunikiwe kubo yizithunywa zikaNkulunkulu ezibiziweyo nezikhethiweyo, ukuba nje bezinazo izindlela.”

> “The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.

> “Ukuqhaqhazela okukhulu sekuqalile, futhi kuzoqhubeka, futhi bonke labo abangazimisele ukubambelela ngokuqinile nokuma bengagobi ngenxa yeqiniso, nokuzidela ngenxa kaNkulunkulu nomsebenzi wakhe, bazonyakaziswa bakhishwe. Ingelosi yathi, ‘Niyacabanga yini ukuthi kukhona oyakuphoqwa ukuba azidele? Cha, cha. Kumelwe kube ngumnikelo wokuzithandela. Kuzothatha konke ukuthenga insimu.’—Ngakhala kuNkulunkulu ukuba asindise abantu bakhe, abanye babo babedangala futhi befa.”

> “I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.

> “Ngabona ukuthi labo abanamandla okusebenza ngezandla zabo, nokusiza ukusekela umsebenzi, babenecala ngalawo mandla abo njengoba nabanye babenecala ngempahla yabo.

> “Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.

> “Khona-ke ngabona ukuthi izahlulelo zikaNkulunkulu uSomandla zazisiza ngokushesha. Ngancenga ingelosi ukuba ikhulume ngolimi lwayo kubantu. Yathi yona, ‘Yonke imidumo nemibane yaseNtabeni iSinayi bekungeke kubanyakazise labo abangeke banyakaziswe amaqiniso acacile ezwi likaNkulunkulu; futhi umlayezo wengelosi ubungeke ubavuse.’” Review and Herald, April 1, 1850.

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