The following revelation was received three years before the ministry was organised and a year before Yahweh even called it into existence. It was given by the future Presiding Patriarch to a young woman. She was seeking to draw nearer to Messiah and received this prophetic word. It's content is almost prophetic, invoking the spirit of the ministry to come, and for this reason it has been included in the Olive Branch. The Hebrew word 'Sadin' means "fine linen", and is suggestive of the white robes of the faithful. This is one of the earliest revelations [Oxford, England, 20 October 1983].

1. The earth is Yahweh's and the fullness thereof, the world and those who dwell therein;

2. For He hath founded it upon the seas, and established it upon the rivers.

3. Who shall ascend the hill of Yahweh? And who shall stand in His qodesh place?

4. He who hath clean hands and a pure heart, and who doeth not lift his soul to what is false, and doth not swear deceitfully.

5. He will receive blessings from Yahweh, and vindication from the Elohim of his salvation.

6. Such is the generation of those who seek Him, who seek the face of the Elohim of Jacob (cp. Ps.24:1-6).

7. Yahweh hath given a light unto His handmaiden and she hath placed it in a high place, even upon the hilltops.

8. Her feet have trodden gently upon Mount Tsiyon, and her hands have blessed the poor and the needy.

9. Her footsteps have been guided by the Almighty, her wounds bound up by the Comforter, and her heart filled with the peaceable things of the Kingdom.

10. She hath travelled far to seek that which is near; her heart hath been heavy in prayer and her tears have watered her pillow.

11. But Yahweh-Tzevaot hath watched her, and His angelic host lifted her up each day.

12. She hath not been without the Elohim of Jacob who hath taken her by the hand and led her along winding and perilous paths.

13. May the Elohim of our fathers be praised! For He smileth kindly upon His handmaiden whom He calleth Sadin.

14. Let her not be afraid, but gather in strength, and offer up a broken heart and contrite spirit upon the altar of sacrifice.

15. Let her approach the throne of grace with a heart and mind quickened by the Eternal Flame, even the Light of Messiah, and her cup will be filled with knowledge and understanding.

16. For the Yahweh-Tzevaot will open up her spiritual eyes, and unstop her spiritual ears, so that she may behold the glories to come,

17. And hear the davar (word) of the Ruach which is sharper than a two-edged sword yet gentler than the waters of a lapping brook.

18. What she shall see, and what she shall hear, is not as the world seeth and heareth.

19. For Yahweh demandeth a peculiar people, tempered in fire, cleansed from sin, and whiter than the snow before a blazing sun.

20. Let her lay aside her thoughts and desires, and be still,

21. For in the stillness of a pure heart shall the Elohim of our fathers reveal Himself and His Work, which Work shall be unto her eternal blessing and joy.

22. Behold, the Work of the Lamb, written in the shed blood of Calvary upon the brows of the faithful, a servant of servants, yet King of all Kings.

23. Let His Name be exalted upon the mountains and upon the seas, let His Name be praised in the fields and in the houses, for thy King reigneth.

24. The nations are beneath His feet, His servants are in His bosom, His ahavah (love) is round about.

25. Rejoice in the day of grace when all things shall be made known unto the faithful and prudent.

26. But remember, whatsoever Elohim giveth to His servants is given in the Inner Chamber wherein only the chosen may tread.

27. Wherefore thou art laid under a strict mitzvah (command) that whatsoever Yahweh shall reveal unto thee shall be kept in thy closet and in thy secret chambers where none can hear [save He command thee].

28. Thus it hath been spoken: Whatsoever He speaketh unto thee thou shalt treasure in thy bosom;

29. For it is given unto many to know the mysteries of Elohim.

30. Nevertheless they are laid under a strict command only to impart that portion of His Davar (Word) which He granteth unto the children of men to reveal, giving heed and diligence unto Him in all things.

31. Pray unto the Yahweh-Tzevaot and by night He shall visit thee, according to thy preparedness and emunah (faith).

32. And what thou hast sought shall be made known;

33. Nevertheless be prepared, for thou knowest not what thy Master shall tell thee.

34. Give ear to His Davar (Word) and be counted a worthy daughter of Messiah. Even so. Amen.

Sadin is the pseudonym of a single Christian lady in her late 20's who was concerned about her future and who sought for guidance. After some prayer, this revelation is the word that was given to me and was my very first experience of the kind of formal revelation that characterises much of the Olive Branch, a reason it was included in the corpus of revelation.

vv.1-2 The revelation begins with a declaration of the sovereignty of Elohim (God) as the Creator. It is a direct quotation of the King James' Version (KJV) of Psalm 24:1-2, written by David soon after his purchase of the temple mount. It is a processional hymn written, it is believed, for that great occasion when the Ark of the Covenant was first carried into Jerusalem.

vv.3-6 The next few verses continue with Psalm 24 (vv.3-6) but with a few word modifications, answering the question as to who is worthy to stand in Yahweh's presence: those who are pure of heart, truthful and honest, and who do not make false oaths. Those who seek the face of Yahweh with such an attitude are promised they will find Him, which leads us to Sadin herself and her needs.

vv.7-10 Yahweh reminds Sadin of the fruits of her faithfulness thus far. She has evangelised with her own life as a light on "a high place" (v.7), she had assisted "the poor and the needy" (v.8), and though she may not have been conscious of it, Yahweh has been silently guiding her and her needs have been taken care of, of which her personal shalom or peace has been the evidence (v.9). But instead of walking in that present revelation and Ruach (Spirit), instead of resting in Yah'shua (Jesus), she, like so many young people anxious to get married, has traveled far and wide anxiously searching for a spouse. To that end she had traveled across the United Kingdom from church to church seeking a husband, and with each failure to have her prayers answered, she had become more and more distressed. 30 years later, when I last made contact with her, she was still single, having evidently not followed the counsel given.

vv.11-15 The revelation continues to gently counsel her to walk before Elohim (God) with a "broken heart and a contrite spirit", an echo of Psalm 51:17 (where "a broken...spirit and contrite heart" is used) which Yahweh never despises. This is repentance language for David was still in deep sorrow following his two most grievous sins against Yahweh in the matter of Bathsheba and Uriah, respectively. Though no sin is mentioned, let alone identified, in the revelation to Sadin, there is a hint of something not quite right which only Sadin would know of.

vv.16-21 Some of the answers to our prayers only come as the result of being "tempered in fire" (v.19), or matured by adversity. But instead of being distressed like a Martha anxiously rushing around in search of a husband, Sadin is enjoined to pursue and be satisified with "the stillness of a pure heart" (v.21) and to leave spouse-hunting to Him. He will provide if she will but yield.

vv.22-27 The revelation shifts back from Sadin to the work of Messiah on the cross (v.22), and then to praise and worship (v.23) with the reminder that Yahweh is in control (v.24). The giving of such advance knowledge of a divinely ordained spouse is ultimately a matter of grace, the undeserved loving-kindness of Elohim (v.25), and this is obtained not by running around the place but by finding stillness "in the Inner Chamber" of prayer which is within the soul wherever it may be physically. Furthermore, when the revelation is given, it is to be kept secret (v.26) and not be used to manipulate a prospective spouse, presumably to prevent undue pressure being placed on the hoped-for husband. I have known people claiming to have a 'Thus saith the Lord' revelation about a potential spouse, put pressure on that spouse to be obedient to that revelation when in truth everyone must be free to search and find out Yahweh's will for themselves. The Universe is not Calvinistic in its spiritual shape. All must freely choose.

vv.28-34 This foreknowledge is also advance preparation for keeping secret many of the sacred things that Yahweh will reveal in the future to His servants. Are we trustworthy or do we tend to blurt out the deep things of the Kingdom that can only be understood by those ready for them? (vv.28-30) In a way this was also a wider revelation for the future leaders of NCAY itself not to throw pearls before swine (Mt.7:6) to accommodate the impatient and unappreciative, those unprepared to go through the refining fire of discipleship. Many who receive revelation are anxious to share it far and wide, not to give glory to Elohim (God), but to gain admirers and followers.

One thing a talmid (disciple) must be pepared for is surprises. Not all revelation is immediately likeable because it offends the flesh, and when the flesh is offended, it can become ugly. Do we really want Him to visit us with some deep truth? (v.31) It may not be what we want to hear so be careful what you ask for. One of the most shocking things Yahweh told me just before I got married to my first wife is the marriage would last exactly seven years only. I refused to believe it, forgot it, and then remembered when it happened. That prophetic revelation was accurate to the day. It was also hard instruction about agency and cycles of repentance or, commonly, the failure to repent and what this leads to, a principle hidden in the Sabbatical Year. I would learn more about these principles, and the divine tavnith or pattern of life, in the years ahead.

I never asked Sadin what had happened to her in the intervening years as I sensed a reluctance on her part to do so. To break the cycles of defeat that require us to learn lessons again and again sometimes, it is necessary to "give ear to [Yahweh's] Davar (Word) and be counted...worthy" (v.34) for we are not always willing to listen or obey.

Inclusion of this revelation into the Olive Branch has proven to be correct because of the important principles it contained. Like many revelations, it contained extensive citations from the Bible, for the Davar Elohim (Word of God) is active, alive and powerful (Heb.4:12), making connections to the Ruach (Spirit) and opening vistas of understanding. Not all revelations contain Bible quotations but most do, for this reason, no doubt, again emphasising the primacy of the Bible.

A formal and personal revelation like this one would not be forthcoming again until 1987, four years later (OB 8) after the work in Norway had begun. As such, then, the revelation of Sadin became a model or template for many other revelations that would follow later.

Although this kind of revelation has been common in Pentecostalism for a century now, and to a lesser extent before in other Evangelical traditions, the formal style of Section 4 more closely resembles one of Mormonism's extra scriptures, the Doctrine & Covenants. That's something that many Evangelicals may understandably find troubling because of that church's highly dubious origins, many false teachings and purported revelations, until you realise that no revelation arises in a stylistic vaccuum and is shaped by the culture in which it was produced. This is as true of the Olive Branch as it is of the Bible, the Apocrypha, the Pseudepigrapha, and indeed all literature, religious as well as non-religious.

Even within the Bible, all kinds of literature exist, with prophetic and apocalyptic literature looking very different, say, to the Pentateuch or the first five books of the Tanakh (Old Testament). In reality, the Mormon Doctrine & Covenants borrowed its style from the prophetic era as has the Olive Branch, so it is not perhaps surprising there are some similarities. That I picked up this style in my brief three-year transit through Mormonism in my younger days is not surprising either, just as I have picked up many Anglican ways.

What distinguishes the Olive Branch from the Doctrine & Covenants is its content. Thus the Olive Branch, for example, endorses the Virgin Birth (OB 11) whereas Mormonism repudiates it, claiming the Father had intercourse with Mary. Likewise, as pointed out in the Introduction to the Olive Branch Commentary, John the Apostle borrowed the language of pagans and apostates in order to reach them, a reason the style of John's Gospel differs so much from the Synoptics (Matthew, Mark and Luke). Thus the content of the Olive Branch is Messianic and Evangelical even if it borrows the style somewhat (though not entirely) of Mormonism's Doctrine & Covenants.

It has been suggested that this style was used to help recruit former Mormons to the early NCAY. Utilising a style they were familiar with was certainly helpful, as there were many who converted between 1988 and 1992, but even after they had left and converts were coming from elsewhere, the style was retained nonetheless. None of the converts from Mormonism remained with NCAY no doubt in part because the message was radically different from what they expected. Today's (2020) members are former Lutheran, Reformed, Baptist and Pentecostal for the most part. NCAY and its revelations are messianic and evangelical, not mormon. No revelations were issued in this format after 1999, and only one in 2005, nor does there seem to be any need to do so again at present.

For a full exposition on the nature of revelation, see:

• 1. The Nature of Revelation: The Difference Between Conceptual and Verbal-Plenary Revelation; and,
• 2. Revelation and Scripture in the first edition of the Olive Branch, pp.1065-1074.