When Leviticus twenty-three is broken into two equal lines of twenty-two verses in conjunction with the line of Christ where the spring feasts met their antitype, we can demonstrate a line that begins with the three steps of the Passover of Friday evening, unleavened bread of Sabbath and the first fruits on the first day of the week. This is one waymark, as represented by Christ’s baptism, but that one waymark has three steps.
Lapho uLevitikusi wamashumi amabili nantathu uhlukaniswa ube imigqa emibili elinganayo yamavesi angamashumi amabili nambili, kuhlangene nomugqa kaKristu lapho imikhosi yasentwasahlobo yahlangana khona nohlobo lwayo oluyisifaniso sangempela, singabonisa umugqa oqala ngezinyathelo ezintathu zePhasika langoLwesihlanu kusihlwa, isinkwa esingenamvubelo seSabatha, kanye nezithelo zokuqala ngosuku lokuqala lweviki. Lokhu kuyisibonakaliso sendlela esisodwa, njengoba simelwe ukubhapathizwa kukaKristu, kodwa leso sibonakaliso sendlela esisodwa sinezinyathelo ezintathu.
When we begin at the resurrection and extend into the future forty days we come to a turning point, for it was then that Christ left off teaching face to face and ascended in the clouds. The one hundred and forty-four thousand also ascend in the clouds.
Lapho siqala ovukweni bese siqhubekisela phambili ezinsukwini ezingamashumi amane ezizayo, sifinyelela esigabeni sokuphenduka, ngokuba kwakungaleso sikhathi lapho uKristu ayeka khona ukufundisa ubuso nobuso, wenyukela emafwini. Nabayizinkulungwane eziyikhulu namashumi amane nane nabo benyukela emafwini.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:12–15.
Base bezwa izwi elikhulu livela ezulwini lithi kubo: Khuphukelani lapha. Base benyukela ezulwini ngefu; nezitha zabo zababona. Ngalelo hora kwaba khona ukuzamazama komhlaba okukhulu, kwawa ingxenye yeshumi yomuzi, kwabulawa ekuzamazameni komhlaba abantu abayizinkulungwane eziyisikhombisa; abaseleyo besaba kakhulu, badumisa uNkulunkulu wezulu. Usizi lwesibili seludlulile; bhekani, usizi lwesithathu luyeza masinyane. Ingelosi yesikhombisa yase icilonga; kwase kuba namazwi amakhulu ezulwini, ethi: Imibuso yalelizwe isiyimbuso yeNkosi yethu, noweKristu wayo; futhi iyakubusa kuze kube phakade naphakade. IsAmbulo 11:12–15.
The second and third woe are Islam, and the seventh angel is the third woe, which is once again, Islam. The third woe arrives quickly at the earthquake. The earthquake is the Sunday law in the United States; the United States is the earth beast of Revelation thirteen, and the Sunday law is the shaking, which is a quaking. The earth beast is the premier king of the ten kings, and when the United States is overthrown at the Sunday law, a tenth part of the city will have fallen. In the same hour of the Sunday law, the two witnesses represented by Elijah and Moses, the same two witnesses who appeared transfigured with Christ unto Peter, James and John, are lifted up to heaven in a cloud, and everyone sees, for their enemies beheld them.
Umaye wesibili nowesithathu yi-Islamu, futhi ingelosi yesikhombisa ingumaye wesithathu, okungukuthi, futhi, i-Islamu. Umaye wesithathu ufika masinyane ngesikhathi sokuzamazama komhlaba. Lokho kuzamazama komhlaba kungumthetho weSonto e-United States; i-United States iyisilo somhlaba sesAmbulo seshumi nantathu, futhi umthetho weSonto uwukuzamazama, okuwukunyakaza komhlaba. Isilo somhlaba siyinkosi ephambili yamakhosi ayishumi, futhi lapho i-United States igumbuqelwa emthethweni weSonto, ingxenye yeshumi yomuzi iyobe isiwile. Ngehora elifanayo lomthetho weSonto, ofakazi ababili abamelwe ngu-Eliya noMose, labo bofakazi ababili abafanayo ababonakala beguquliwe kanye noKristu phambi kukaPetru, uJakobe noJohane, bayakhushulelwa ezulwini ngefu, futhi wonke umuntu uyabona, ngoba izitha zabo zababona.
Forty days after the resurrection Jesus “ascended” into the clouds and the ten days in the upper room began. The ascension is a visual test, as is the second of the three angels. At His ascension the angels stated that He would return with clouds, as He just ascended with clouds.
Ezinsukwini ezingamashumi amane emva kokuvuka, uJesu “wenyukela” emafwini, kwaqala izinsuku eziyishumi ekamelweni eliphezulu. Ukunyukela kuyisivivinyo esibonakalayo, njengengelosi yesibili kulezo ezintathu. Ekukhuphukeni Kwakhe, izingelosi zamemezela ukuthi wayeyobuya namafu, njengoba ayesanda ukukhuphuka namafu.
And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts 1:9–11.
Kwathi esekhulume lezi zinto, besabukele, wakhushulelwa phezulu; ifu lamamukela lasusa emehlweni abo. Kwathi besakhangele ngokuqinile ezulwini esakhuphuka, bhekani, amadoda amabili ema ngakuwo embethe izingubo ezimhlophe; nawo athi, Madoda aseGalile, nimeleni nibheke ezulwini na? lo Jesu yena lo, osusiweyo kini wayiswa ezulwini, uyakubuya kanjalo ngendlela enjalo njengoba nimbonile eya ezulwini. IZenzo 1:9–11.
His return at His Second Coming is in the “glory” of His kingdom.
Ukubuya Kwakhe ekuFikeni Kwakhe Kwesibili kuse“nkenkethweni” yombuso Wakhe.
Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. Mark 8:38.
Ngakho-ke yilowo nalowo oyakunginamela mina namazwi ami kulesi sizukulwane esiphingayo nesonayo; naye iNdodana yomuntu iyakumnamela, nxa isiza enkazimulweni kaYise kanye nezingelosi ezingcwele. Marku 8:38.
This same “glory” is what Peter, James and John witnessed at the Mount of Transfiguration. The Mount of Transfiguration was also a second step, preceded and followed by Caesarea Philippi and Caesarea Maritima respectively. The second test is also the image of the beast test, a test which requires the prophetic recognition that the image of the beast is being formed. The second test is also Melzar inspecting Daniel and his friends to compare their countenances with those who did not eat pulse. It is a visual test. The second step in the three covenant steps of Abram’s covenant history was the “sign” of circumcision. The second step represents the sealing of God’s people as they are lifted up as an ensign. The second step is where “glory” is manifested, for the first angel’s three steps are fear, “glory” and judgment. The fortieth day of the Pentecostal season aligns with the Mount of Transfiguration. Remove your shoes, for you are on holy ground.
Leyo “nkazimulo” efanayo yilokho uPetru, uJakobe noJohane abakubona eNtabeni yoKuguqulwa Isimo. INtaba yoKuguqulwa Isimo nayo yayiyisinyathelo sesibili, esandulelwa yiKesariya Filipi futhi salandelwa yiKesariya Maritima ngokulandelana kwazo. Uvivinyo lwesibili nalo luyisivivinyo somfanekiso wesilo, uvivinyo oludinga ukuqaphela ngokwesiprofetho ukuthi umfanekiso wesilo uyabunjwa. Uvivinyo lwesibili luphinde lube nguMelzari ehlola uDaniyeli nabangane bakhe ukuze aqhathanise izimo zobuso babo nalezo zalabo ababengadli imifino eyizimbewu. Luyisivivinyo esibonakalayo. Isinyathelo sesibili ezinyathelweni ezintathu zesivumelwano emlandweni wesivumelwano sika-Abrama kwakuyisi“bonakaliso” sokusoka. Isinyathelo sesibili simelela ukubekwa uphawu kwabantu bakaNkulunkulu njengoba bephakanyiswa babe yisibhengezo. Isinyathelo sesibili yilapho “inkazimulo” ibonakaliswa khona, ngokuba izinyathelo ezintathu zengelosi yokuqala zingukwesaba, “inkazimulo,” nokwahlulela. Usuku lwamashumi amane lwenkathi yePentekoste luhambisana neNtaba yoKuguqulwa Isimo. Khumula izicathulo zakho, ngokuba umi emhlabathini ongcwele.
The ascension is a visual test, and in the line of the feasts, the ascension at the forty-day mark is preceded by five days with the feast of Trumpets. The feast of Trumpets identifies the warning of the seventh trumpet, which is the warning of Islam.
Ukukhuphukela ezulwini kuyisivivinyo esibonakalayo, futhi emgqeni wemikhosi, ukukhuphukela ezulwini ngosuku lwamashumi amane kwandulelwa yizinsuku ezinhlanu ezihambisana nomkhosi wamaCilongo. Umkhosi wamaCilongo uveza isixwayiso secilongo lesikhombisa, okuyisixwayiso se-Islamu.
The ascension follows the trumpets by five days, and then five days after the ascension the Day of atonement marks judgment. The trumpet is the old paths, it is the Laodicean message, it is Islam and it is the foundational message of the first angel. Five days later, when the “face-to-face” instruction ends, the visual second test of the second angel is marked by the ascension. Five days after that, judgment marks the third angel.
Ukwenyuka kulandela amacilongo ngezinsuku ezinhlanu, bese kuthi ezinsukwini ezinhlanu emva kokwenyuka uSuku Lokubuyisana luphawule ukwahlulela. Icilongo liyizindlela zakudala, liwumyalezo waseLawodikeya, liyi-Islamu futhi liwumyalezo oyisisekelo wengelosi yokuqala. Ezinsukwini ezinhlanu kamuva, lapho ukufundiswa “ubuso nobuso” kuphela, uvivinyo lwesibili olubonakalayo lwengelosi yesibili luphawulwa ngokwenyuka. Ezinsukwini ezinhlanu emva kwalokho, ukwahlulela kuphawula ingelosi yesithathu.
Five days after judgment upon the house of God has finished, judgment comes on the United States as marked by the Day of Pentecost.
Ezinsukwini ezinhlanu emva kokuba ukwahlulela phezu kwendlu kaNkulunkulu sekuphelile, ukwahlulela kufika phezu kwe-United States njengoba kuphawulwe nguSuku lwePhentekoste.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.
Wasesethi ku-Abrama: Yazi ngokuqinisekileyo ukuthi inzalo yakho iyakuba yisihambi ezweni elingesilo elayo, futhi iyakubakhonza; bona bayakuyihlupha iminyaka engamakhulu amane. Futhi leso sizwe abayakusikhonza, ngiyakusahlulela; emva kwalokho bayakuphuma nempahla eningi. UGenesise 15:13, 14.
The “great substance” the one hundred and forty-four thousand possess at the Sunday law, where the “nation” of the United States is judged, is Isaiah’s chapter six’s substance, representing Divinity. Abraham’s covenant prophecy says “also that nation,” thus identifying that God’s people are sealed before the Sunday law. Then at the Sunday law a period represented by the seven days of the feast of Tabernacles, the latter rain is poured out without measure as judgment is accomplished on the great multitude outside of God’s house.
“Ingqikithi enkulu” abayiphethe abayikhulu namashumi amane nane ezinkulungwane ngesikhathi somthetho weSonto, lapho “isizwe” sase-United States sahlulelwa khona, iyona ngqikithi yesahluko sesithupha sika-Isaya, emele ubuNkulunkulu. Isiprofetho sesivumelwano sika-Abrahama sithi “futhi leso sizwe,” ngaleyo ndlela sikhomba ukuthi abantu bakaNkulunkulu bayabekwa uphawu ngaphambi komthetho weSonto. Khona-ke ngesikhathi somthetho weSonto, inkathi emelwe yizinsuku eziyisikhombisa zomkhosi wamaDokodo, imvula yokugcina ithululwa ngaphandle kwesilinganiso njengoba ukwahlulela kufezwa phezu kwesixuku esikhulu esingaphandle kwendlu kaNkulunkulu.
On July 18, 2020 the two witnesses were slain in the streets of Sodom and Egypt. The two witnesses were Moses and Elijah, and William Miller was the Elijah of his history. In his dream he closed his eyes for a moment, and on July 18, 2020 he prophetically closed his eyes in death. When he opened his eyes, the room was empty, a door and the windows were open. When Miller then saw the work the dirt brush man was accomplishing, he pleaded with him to be careful, and the dirt brush man insured him all would be well.
Ngomhla ka-18 Julayi, 2020 ofakazi ababili babulawa ezitaladini zaseSodoma naseGibhithe. Ofakazi ababili babengoMose no-Eliya, kanti uWilliam Miller wayengu-Eliya womlando wakhe. Ephusheni lakhe wavala amehlo akhe isikhashana, futhi ngomhla ka-18 Julayi, 2020 wavala amehlo akhe ngokwesiprofetho ekufeni. Lapho ewavula amehlo akhe, igumbi lalingenamuntu, umnyango namafasitela kwakuvuliwe. Lapho-ke uMiller ebona umsebenzi indoda yebhulashi lothuli eyayiwenza, wayincenga ukuba iqaphele, futhi indoda yebhulashi lothuli yamqinisekisa ukuthi konke kwakuyoba kuhle.
When Miller awoke in the wilderness, in July of 2023, the feast of unleavened bread arrived, just in advance of the resurrection on December 31, 2023. At that point—the prophetic message of the true Midnight Cry, the “cry” that every other prophetic message that had ever been unsealed typified, began to be unsealed, for the end of the three and a half days identifies a “time of the end,” and at the “time of the end” there is always a prophetic unsealing. This is always the case, for Christ is the same yesterday, today and forever. His dealings with men are ever the same, for He works on the same “lines” now as He ever has. At the end of the three and a half days the Revelation of Jesus Christ was unsealed.
Lapho uMiller evuka ehlane, ngoJulayi ka-2023, umkhosi wesinkwa esingenamvubelo wafika, ngaphambi nje kovuko ngoDisemba 31, 2023. Ngaleso sikhathi—umyalezo wesiprofetho wokukhala kweqiniso kwaphakathi kwamabili, “ukukhala” okwakufanekiselwa yiyo yonke eminye imiyalezo yesiprofetho eyake yembulwa, waqala ukwambulwa, ngokuba ukuphela kwezinsuku ezintathu nohhafu kukhomba “isikhathi sokuphela,” futhi “esikhathini sokuphela” kuhlala kukhona ukwambulwa kwesiprofetho. Kunjalo njalo, ngokuba uKristu unguye izolo, namuhla, naphakade. Ukusebenzelana kwakhe nabantu kuhlala kufana, ngokuba usebenza “ngemigqa” efanayo manje njengoba ebelokhu enza njalo. Ekupheleni kwezinsuku ezintathu nohhafu, iSambulo sikaJesu Kristu sambulwa.
The resurrected body had been typified by Adam, who was first formed, and then breathed upon with the breath of life. The dead dry bones of Ezekiel 37, were also first formed by one prophecy, and thereafter brought to life by a second prophecy that brought the breath of life to the lifeless body with a message of the four winds, which is the sealing message. In both illustrations the prophecy that is unsealed is two parts, which are presented in a variety of ways. They are the internal and the external, they are the vision of the Ulai and Hiddekel rivers; they are the chazon and mareh visions; they are the two witnesses, the two golden pipes and on and on.
Umzimba ovusiweyo wawumelwe kusengaphambili ngu-Adamu, owabunjwa kuqala, wabe esephefulelwa umoya wokuphila. Amathambo omile afileyo akuHezekeli 37 nawo aqale abunjwa ngesiprofetho sokuqala, kwase kuthi emva kwalokho aphiliswa yisiprofetho sesibili esaletha umoya wokuphila emzimbeni owawungenakuphila ngomlayezo wemimoya emine, okuwumyalezo wokubekwa uphawu. Kuzo zombili lezi zifanekiso isiprofetho esingavuliwe sinezingxenye ezimbili, ezethulwa ngezindlela eziningi ezahlukene. Ziyingaphakathi nangaphandle, ziyimibono yemifula i-Ulai ne-Hidekeli; ziyimibono ye-chazon ne-mareh; zingofakazi ababili, amapayipi egolide amabili, njalo njalo.
In Millerite history, the Midnight Cry was the prophecy that joined with the prophecy of the second angel. A two-step prophecy. When the dead dry bones were resurrected in 2023, they would of prophetic necessity need to be tested, for the unsealing of a prophecy always begins a three-step testing process. The first two tests, would be the foundational test and then the test of the temple.
Emlandweni wamaMillerite, Ukumemeza Kwaphakathi Kobusuku kwakuyisiprofetho esahlangana nesiprofetho sengwezi yesibili. Isiprofetho esinezinyathelo ezimbili. Lapho amathambo omile afileyo evuswa ngowezi-2023, kwakuyodingeka ngokwesidingo sesiprofetho ukuba avivinywe, ngoba ukwambulwa kwesiprofetho ngaso sonke isikhathi kuqala inqubo yokuvivinya enezinyathelo ezintathu. Izivivinyo ezimbili zokuqala zaziyoba yisivivinyo sesisekelo, bese kuba yisivivinyo sethempeli.
Five days after the resurrection—the voice in the wilderness, represented by the period of unleavened bread ends, for Elijah, represented by Miller and John the Baptist both prepared the way for the One who shoes they were unworthy to bear. At the resurrection, Jesus begins His period of teaching “face to face” for forty days. That “face to face” teaching began on the twenty-second day for Daniel in chapter ten. It is there represented as three steps and three touches, along with a doubling of being strong.
Ezinsukwini ezinhlanu emva kovuko—izwi lasehlane, elimelwe yisikhathi sesinkwa esingenamvubelo, liyaphela, ngokuba u-Eliya, omelwe nguMiller noJohane uMbhapathizi, bobabili balungisa indlela yalowo ababengafanele ukuthwala izicathulo zakhe. Ekuvukeni, uJesu uqala isikhathi saKhe sokufundisa “ubuso nobuso” izinsuku ezingamashumi amane. Lokho kufundisa “ubuso nobuso” kwaqala ngosuku lwamashumi amabili nambili kuDaniyeli esahlukweni seshumi. Lapho kumelwe njengezinyathelo ezintathu nokuthintwa kathathu, kanye nokuphindwa kabili kokuqiniswa.
Five days before the forty days conclude, the warning of the trumpet of Islam is sounded. The warning of Islam was represented by the ass which Christ rode in His triumphal entry into Jerusalem. Before He descended the slopes of the Mount of Olives into Jerusalem, He first commanded His disciples to go and loose the ass.
Ezinsukwini ezinhlanu ngaphambi kokuba izinsuku ezingamashumi amane ziphele, kuzwakala isixwayiso secilongo se-Islamu. Isixwayiso se-Islamu sasimelwe yimbongolo uKristu ayigibela ekungeneni Kwakhe kokunqoba eJerusalema. Ngaphambi kokuba ehle emithambekeni yeNtaba yama-Olive angene eJerusalema, waqala ngokuyala abafundi Bakhe ukuba bahambe bayikhulule imbongolo.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Lo mbono wanikezwa ngo-1847 ngesikhathi lapho kwakukhona abazalwane be-Advent abambalwa kakhulu abagcina iSabatha, futhi phakathi kwabo kwakungebabaningi ababecabanga ukuthi ukuligcina kwakho kubaluleke ngokwanele ukudweba umugqa phakathi kwabantu bakaNkulunkulu nabangakholwayo. Manje ukugcwaliseka kwalowo mbono sekuqala ukubonakala. ‘Ukuqala kwaleso sikhathi sokuhlupheka,’ okukhulunywe ngaso lapha, akubhekiseli esikhathini lapho izinhlupho zizoqala ukuthululwa, kodwa kubhekisela esikhathini esifushane ngaphambi nje kokuba zithululwe, ngesikhathi uKristu esesendlini engcwele. Ngaleso sikhathi, ngesikhathi umsebenzi wensindiso ususongwa, ukuhlupheka kuyobe sekuza emhlabeni, futhi izizwe ziyakuthukuthela, nokho ziyakubanjwa zingalawuleki ukuze zingawuvimbi umsebenzi wengelosi yesithathu. Ngaleso sikhathi ‘imvula yokugcina,’ noma ukuvuseleleka okuvela ebukhoneni beNkosi, iyakuza, ukunikeza amandla ezwini elikhulu lengelosi yesithathu, nokulungiselela abangcwele ukuba beme ngesikhathi lapho izinhlupho eziyisikhombisa zokugcina ziyakuthululwa khona.” Early Writings, 85.
At 9/11 He commanded His angels to loosen the ass and then George Bush the lesser restrained the ass. Cyrus typifies the first angel, for he proclaimed the first decree. He therefore represents both August 11, 1840 and 9/11, and at 9/11 Islam, as represented by the “angering of the nations,” was released and then held in check. At that time the latter rain began to fall. Cyrus represents both waymarks of Islam on August 11, 1840 and 9/11.
Ngo-9/11 Wayala izingelosi zaKhe ukuba ziyikhulule imbongolo, kwase kuthi uGeorge Bush omncane ayibambe imbongolo. UKoresi umele ngokwesifaniso ingelosi yokuqala, ngokuba wamemezela isimemezelo sokuqala. Ngakho-ke umele kokubili u-11 Agasti 1840 kanye no-9/11, futhi ngo-9/11 ubuSulumane, njengoba bumelwe “ukuthukutheliswa kwezizwe,” bakhululwa base bubanjwa ukuba bube semngceleni. Ngaleso sikhathi imvula yakamuva yaqala ukuna. UKoresi umele womabili amamaki endleleni obuSulumane ku-11 Agasti 1840 naku-9/11.
“For three weeks Gabriel wrestled with the powers of darkness, seeking to counteract the influences at work on the mind of Cyrus; and before the contest closed, Christ Himself came to Gabriel’s aid. ‘The prince of the kingdom of Persia withstood me one and twenty days,’ Gabriel declares; ‘but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.’ Daniel 10:13. All that heaven could do in behalf of the people of God was done. The victory was finally gained; the forces of the enemy were held in check all the days of Cyrus, and all the days of his son Cambyses, who reigned about seven and a half years.” Prophets and Kings, 571.
“Kwaphela amasonto amathathu uGabriyeli elwisana namandla obumnyama, efuna ukuphikisa amathonya ayesebenza engqondweni kaKoresi; futhi ngaphambi kokuba impi iphele, uKristu uqobo weza ezosiza uGabriyeli. ‘Inkosi yombuso wasePheresiya yamelana nami izinsuku ezingamashumi amabili nanye,’ kusho uGabriyeli; ‘kodwa bheka, uMikayeli, omunye wezikhulu ezinkulu, weza ezongisiza; ngase ngisala lapho kanye namakhosi asePheresiya.’ Daniel 10:13. Konke izulu elalingakwenza ngenxa yabantu bakaNkulunkulu kwenziwa. Ukunqoba kwagcina sekutholakele; amabutho esitha avinjelwa zonke izinsuku zikaKoresi, nazo zonke izinsuku zendodana yakhe uKambisesi, owabusa cishe iminyaka eyisikhombisa nengxenye.” Prophets and Kings, 571.
Cyrus, August 11, 1840 when the Ottoman supremacy ceased, as the pioneers expressed it, Islam of the second woe was held in check. The restraint marked the conclusion of the time prophecy of three hundred and ninety-one years and fifteen days, which began when the four angels, representing four Islamic sultans were loosed by the sixth angel, who represented the second woe of Islam’s three woes. On 9/11 Islam struck and then was restrained, as represented by the restraining in the history of Cyrus and of 1840. All three of those witnesses identify restraint or loosing of Islam, and at the beginning of Christ’s triumphal entry, the ass was loosed.
UKoresi, ngo-Agasti 11, 1840, lapho ubukhosi base-Ottoman buphela, njengoba amaphayona akusho, ubuSulumane bosizi lwesibili babanjwa bavinjelwa. Lokho kuvinjelwa kwaphawula isiphetho sesiprofetho sesikhathi seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu, esaqala lapho izingelosi ezine, ezazimele osultan abane bamaSulumane, zidedelwa yingelosi yesithupha, eyayimele usizi lwesibili phakathi kosizi oluthathu lobuSulumane. Ngo-9/11 ubuSulumane bahlasela, base bubanjwa bavinjelwa, njengoba kumelwe yilokho kubanjwa emlandweni kaKoresi noka-1840. Bonke labo fakazi abathathu bakhomba ukuvinjelwa noma ukudedelwa kobuSulumane, futhi ekuqaleni kokungena kukaKristu ngokunqoba, imbongolo yadedelwa.
The loosing of the ass in advance of His triumphal entry identifies the trumpet message that arrives five days before the ascension. The message of Islam being again released, as it was at 9/11, and as it will again be released fifteen days later at the Sunday law, which is Pentecost, is the message that marks the beginning of the Midnight Cry. The ass being released marks the beginning or alpha of the proclamation of the message of the Midnight Cry and at the Sunday law, where the Midnight Cry changes to the loud cry, Islam strikes the earth beast again.
Ukuthukululwa kwembongolo ngaphambi kokungena Kwakhe kokunqoba kukhomba umlayezo wecilongo ofika ezinsukwini ezinhlanu ngaphambi kokwenyuka. Umlayezo wokuthi ubuSulumane buphinde budedelwa, njengoba kwaba njalo ngo-9/11, nanjengoba buyophinde budedelwe futhi ezinsukwini eziyishumi nanhlanu kamuva emthethweni weSonto, okuyiPhentekoste, uyilowo mlayezo ophawula ukuqala Kokukhala Kwangaphakathi Nobusuku. Imbongolo ethukululwayo iphawula ukuqala, noma i-alpha, kokumenyezelwa komlayezo Wokukhala Kwangaphakathi Nobusuku; futhi emthethweni weSonto, lapho Ukukhala Kwangaphakathi Nobusuku kuguquka kube yisikhalo esinamandla, ubuSulumane buphinda bushaye isilo somhlaba.
The period of the Midnight Cry begins with an alpha strike from Islam and it ends with a omega strike from Islam. Islam’s strikes upon the United States are represented in the testimony of Balaam and his ass, which of course is set forth in Numbers chapter twenty-two. The fate of the Laodicean Seventh-day Adventist church as the Protestant horn of the earth beast is represented in Isaiah 22:22 (internal) and the fate of the Republican horn is set forth in Numbers 22:22 (external) and onward.
Inkathi Sokukhala Kwamaphakathi Nobusuku siqala ngokushaywa kwe-alpha okuvela kubuSulumane, futhi siphetha ngokushaywa kwe-omega okuvela kubuSulumane. Ukuhlasela kobuSulumane phezu kwe-United States kumelwe ebufakazini bukaBhalami nembongolo yakhe, okuyikho-ke okwethulwa kuNumeri isahluko samashumi amabili nambili. Isiphetho sebandla lamaSeventh-day Adventist laseLawodikeya njengophondo lwamaProthestani lwesilo somhlaba simelwe ku-Isaya 22:22 (kwangaphakathi), kanti isiphetho sophondo lweRepublican sethulwa kuNumeri 22:22 (kwangaphandle) nokuqhubekayo.
And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.
Intukuthelo kaNkulunkulu yavutha ngenxa yokuba wahamba; ingelosi yeNkosi yema endleleni ukuba ibe yisitha kuye. Wayegibele imbongolo yakhe, nezinceku zakhe ezimbili zazikanye naye.
And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.
Imbongolo yabona ingelosi kaJehova imi endleleni, inkemba yayo ihoshiwe esandleni sayo; imbongolo yaphambukela eceleni kwendlela, yangena ensimini; uBalami wayishaya imbongolo, ukuze ayibuyisele endleleni. Numeri 22:22, 23.
At 9/11, Balaam the false prophet, representing the United States and George Bush the lesser was seeking to finish the work his father George Bush the first had begun in the globalist’s attempt to overthrow the United States and implementing what he called “a new world order.” The biblical motivation of the globalists is to kill God’s remnant people, and George Bush the lesser represents the end of his father’s prophetic legacy of ushering in a “new world order” as he called it. Bush’s “new world order” arrives at the threefold union of the dragon, the beast and false prophet at the Sunday law, and George Bush the lesser marks the beginning of the period that culminates at the Sunday law, which is the sealing time, the image of the beast testing time, the period represented by the first voice of Revelation eighteen and so much more. Balaam’s ass turned the globalist agenda aside until the one hundred and forty-four thousand are sealed in their foreheads.
Ngo-9/11, uBalami umprofethi wamanga, emele i-United States noGeorge Bush omncane, wayefuna ukuqedela umsebenzi uyise uGeorge Bush wokuqala ayewuqalile emzamweni wabahwebi bomhlaba wonke wokuketula i-United States nokusungula lokho akubiza ngokuthi “uhlelo olusha lomhlaba.” Isisusa seBhayibheli sabahwebi bomhlaba wonke siwukubulala abantu bakaNkulunkulu abasele, futhi uGeorge Bush omncane umele ukuphela kwefa lesiprofetho likayise lokwethula “uhlelo olusha lomhlaba,” njengoba ayelubiza kanjalo. “Uhlelo olusha lomhlaba” lukaBush lufinyelela enhlanganweni emithathu kadrako, yesilo, neyomprofethi wamanga emthethweni weSonto, futhi uGeorge Bush omncane uphawula ukuqala kwesikhathi esifinyelela umvuthwandaba emthethweni weSonto, okuyisikhathi sokubekwa uphawu, isikhathi sokuvivinywa somfanekiso wesilo, inkathi emelwe yizwi lokuqala leSambulo 18, nokunye okuningi. Imbongolo kaBalami yaphambukisa eceleni uhlelo lwabahwebi bomhlaba wonke kwaze kwaba yilapho abayizinkulungwane eziyikhulu namashumi amane nane bebekwa uphawu emabunzini abo.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalms 83:1–5.
Ingoma noma iHubo lika-Asafi. Ungathuli, Nkulunkulu; ungabambi ukuthula, futhi ungemi buthule, Nkulunkulu. Ngokuba bheka, izitha zakho ziyaxokozela; nalabo abakuzondayo baphakamise ikhanda. Bacebe icebo ngobuqili ngabantu bakho, bacebisana ngabafihliwe bakho. Bathi: Wozani, sibaqede bangabe besaba yisizwe, ukuze igama laka-Israyeli lingabe lisakhunjulwa. Ngokuba bacebisene ndawonye ngenhliziyo-nye; benze umfelandawonye wokulwa nawe. AmaHubo 83:1–5.
Verses six and onward identify the “enemies” as “ten” nations, who are represented as ten kings in Revelation seventeen. There the ten kings are of one mind, but Asaph says, “they have consulted together with one consent: they are confederate against thee.” The ten kings are the globalist evil confederacy of the latter days, who have determined to “cut off” “Israel” “thy hidden ones” from “being a nation.” The work of the confederacy of ten kings who “lift up” the papal power as the “head” of the threefold union is to eliminate spiritual “Israel,” who are hidden in the “secret place of the Most High.”
Amavesi esithupha kuya phambili achaza “izitha” njengezizwe “eziyishumi,” ezimelelwa njengamakhosi ayishumi kuSambulo 17. Lapho lawo makhosi ayishumi enhliziyonye, kodwa u-Asafi uthi, “Abonisene ngazwi linye; benze isivumelwano sokulwa nawe.” Lawo makhosi ayishumi ayinhlangano embi yomhlaba wonke yezinsuku zokugcina, ezimisele “ukunquma” “u-Israyeli” “abafihliweyo bakho” “ekubeni yisizwe.” Umsebenzi wenhlangano yamakhosi ayishumi “ephakamisa” amandla obupapa njenge “nhloko” yobunye obuphindwe kathathu uwukubhubhisa “u-Israyeli” womoya, abafihlwe “endaweni eyimfihlo yoPhezukonke.”
At 9/11 the ass of Islam turned the dragon’s agenda out of its path, for the mighty angel of Revelation 18 descended with a sword in His hand. The internal test then was to return to the old paths. At that point the repetition of the Millerite histories of both the first and the second angels began to repeat as set forth in the history of Revelation eighteen’s first three verses. Those first three verses, being the verses Sister White stated would be fulfilled when the great buildings of New York City were brought down.
Ngo-9/11 imbongolo yamaSulumane yaphendulela eceleni endleleni uhlelo lukadrako, ngokuba ingelosi enamandla yesAmbulo 18 yehla nenkemba esandleni saYo. Ukuhlolwa kwangaphakathi ngaleso sikhathi kwakuwukubuyela ezindleleni zakudala. Ngaleso sikhathi ukuphindaphindwa kwemilando yamaMillerite, kokubili yengelosi yokuqala neyesibili, kwaqala ukuphinda njengoba kubekiwe emlandweni wamavesi amathathu okuqala esAmbulo 18. Lawo mavesi amathathu okuqala ayengamavesi uDadewethu White athi ayeyogcwaliseka lapho izakhiwo ezinkulu zaseNew York City zidilizwa.
At 9/11 Revelation 18:1–3 was fulfilled, and the parallel of the first angel descending to lighten the earth with its glory on August 11, 1840 was then joined by the second angel who announced the fall of Babylon. Balaam was a symbol of the first angel, and Balaam was accompanied by his two servants, representing the second angel.
Ngo-9/11 iSambulo 18:1–3 sagcwaliseka, futhi ukufaniswa kwengelosi yokuqala eyehla ukukhanyisa umhlaba ngenkazimulo yayo ngo-Agasti 11, 1840, kwase kuhlanganiswa nengelosi yesibili eyamemezela ukuwa kweBhabhiloni. UBhalamu wayeyisibonakaliso sengwelosi yokuqala, futhi uBhalamu wayehamba nezinceku zakhe ezimbili, ezazimelela ingelosi yesibili.
In Balaam’s illustration of the Republican horn of the false prophet, Balaam would have two more confrontations with the ass of Islam. At the third confrontation the ass would “speak,” and the speaking of prophecy marks the Sunday law. On October 7, 2023 the ass struck again, but not the spiritual modern glorious land. It struck the literal ancient glorious land, and Balaam and his ass was now in its second confrontation.
Emfanekisweni kaBhalami yophondo lweRiphabhulikhi lomprofethi wamanga, uBhalami wayezoba nokunye ukubhekana okubili nembongolo yamaSulumane. Ekubhekaneni kwesithathu imbongolo yayizo“khuluma,” futhi ukukhuluma kwesiprofetho kuphawula umthetho weSonto. Ngo-Okthoba 7, 2023 imbongolo yaphinde yashaya, kodwa hhayi izwe elingokomoya lesimanje elikhazimulayo. Yashayisa izwe langempela lasendulo elikhazimulayo, futhi uBhalami nembongolo yakhe base befikile ekubhekaneni kwabo kwesibili.
But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again. Numbers 22:24, 25.
Kodwa ingelosi yeNkosi yema endleleni yezivini, kukhona udonga ngalolu hlangothi, nodonga ngalolunye uhlangothi. Kwathi lapho imbongolo ibona ingelosi yeNkosi, yazicindezela odongeni, yachoboza unyawo lukaBhalamu odongeni; wayeseyishaya futhi. Numeri 22:24, 25.
The vineyard of ancient Israel, illustrates the vineyard of Laodicean Seventh-day Adventism. They are both the covenant people that were given responsibility to be the depositaries of God’s Law, which is symbolized as a “wall,” and is one of the elements that make up the vineyard.
Isivini sakwa-Israyeli wasendulo sifanekisa isivini sobu-Adventist boSuku lweSikhombisa baseLawodikeya. Kokubili bangabantu besivumelwano abaphathiswa umthwalo wokuba ngabagcini boMthetho kaNkulunkulu, ofanekiswa “njengodonga,” futhi ungomunye wezingxenye ezakha isivini.
What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. Isaiah 5:4, 5.
Yini ebingasenziwa kakhulu esivinini sami, engingakwenzanga kuso? Pho-ke, lapho ngangilindele ukuba sithele amagilebhisi, sitheleni amagilebhisi asendle na? Manje-ke wozani; ngizonitshela engizokwenza esivinini sami: ngizosusa uthango lwaso, sidliwe; ngidilize udonga lwaso, sinyathelwe phansi. U-Isaya 5:4, 5.
Ancient literal and modern spiritual Israel both rebelled and rejected their sacred responsibilities. From 9/11 unto the Sunday law a prophetic issue is represented by a “wall.” The prophetic issue is the destruction of the “wall” of separation of church and state within the Constitution of the United States. At 9/11 Bush implemented the Patriot Act which was a major step in overturning the Constitution, for it was there that the philosophy that guided the Constitution was turned upside down, when the principles of Roman law, that claims a person is guilty until proven innocent was accepted, above the principle of English law that upholds that a person is innocent until proven guilty.
U-Israyeli wasendulo ongokoqobo kanye no-Israyeli wanamuhla ongokomoya bobabili bahlubuka futhi benqaba imithwalo yabo engcwele. Kusukela ku-9/11 kuze kube ngumthetho weSonto, udaba lwesiprofetho lumelelwa “ngodonga.” Udaba lwesiprofetho luwukubhujiswa “kodonga” lokwehlukanisa ibandla nombuso ngaphakathi koMthethosisekelo wase-United States. Ku-9/11 uBush waqalisa i-Patriot Act, eyayiyisinyathelo esikhulu ekuchithweni koMthethosisekelo, ngoba kulapho ifilosofi eyayiqondisa uMthethosisekelo yaphendulwa yabekwa phansi naphezulu, lapho izimiso zomthetho wamaRoma, ezithi umuntu unecala kuze kufakazelwe ukuthi akanacala, zamukelwa ngaphezu kwesimiso somthetho wesiNgisi esigcizelela ukuthi umuntu akanacala kuze kufakazelwe ukuthi unecala.
The period from 9/11 unto the Sunday law contains prophetic references of “walls.” Islam crashing the walls as Balaam’s ass, identifies that it is the issue of Islam that will provide the misguided logic to overturn the principles within the Constitution. In this prophetic sense Islam, a biblical false prophet, is what deceives the United States during the image of the beast testing time, as does the false prophet of the United States deceive the entire world during the world’s image of the beast testing time.
Inkathi esukela ku-9/11 kuze kube ngumthetho weSonto iqukethe izinkomba zesiprofetho “zezindonga.” UbuSulumane obudiliza izindonga njengembongolo kaBhalami, bukhomba ukuthi yindaba yobuSulumane ezohlinzeka ngomqondo oyiphutha wokuchitha izimiso ezingaphakathi kuMthethosisekelo. Ngalo mqondo wesiprofetho, ubuSulumane, umprofethi wamanga waseBhayibhelini, yilokho okukhohlisa i-United States ngesikhathi sokuvivinywa komfanekiso wesilo, njengoba nomprofethi wamanga we-United States ekhohlisa umhlaba wonke ngesikhathi sokuvivinywa komfanekiso wesilo womhlaba.
October 7, 2023 the ass of Islam attacked the ancient literal glorious land, and when the ass is loosed before the proclamation of the Midnight Cry Islam will again strike the United States, the modern spiritual glorious land as it did at 9/11. The second time Balaam strikes the ass it is the second angel, and the second angel always produces a doubling as represented by “a path of vineyards” with two walls.
Ngo-Okthoba 7, 2023 imbongolo yobuSulumane yahlasela izwe lasendulo elingokoqobo lenkazimulo, futhi lapho imbongolo ikhululwa ngaphambi kokumenyezelwa KweSikhalo Saphakathi Nobusuku, ubuSulumane buyophinde buhlasele i-United States, izwe lesimanje elingokomoya lenkazimulo, njengoba benza ngo-9/11. Okwesibili uBhalami eshaya imbongolo kuba yingelosi yesibili, futhi ingelosi yesibili ihlale iveza ukuphindwa kabili, njengoba kufanekiswa “indlela yezivini” enezindonga ezimbili.
And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.
Ingelosi leNkosi laqhubekela phambili, lema endaweni emincane, lapho kwakungekho ndlela yokuphambukela ngakwesokunene noma ngakwesobunxele. Kwathi lapho imbongolo ibona ingelosi leNkosi, yawa phansi ngaphansi kukaBhalami; intukuthelo kaBhalami yase ivutha, wayishaya imbongolo ngodondolo. INkosi yavula umlomo wembongolo, yathi kuBhalami: Ngikwenzeni kuwe, ukuba ungishaye kathathu na? Numeri 22:26–28.
When we consider verses twenty-two and three more closely, we find that it is actually verse twenty-three where the ass is struck the first time.
Lapho sihlola amavesi amashumi amabili nambili kanye neleshumi nambili eduze kakhudlwana, sithola ukuthi empeleni kusevesini lamashumi amabili nantathu lapho imbongolo ishayiwa khona okokuqala.
And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.
Intukuthelo kaNkulunkulu yavutha ngenxa yokuba wayehamba; futhi ingelosi kaJehova yema endleleni ukuba ibe yisitha kuye. Wayegibele imbongolo yakhe, nezinceku zakhe ezimbili zazinaye.
And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.
Imbongolo yabona ingelosi yeNkosi imi endleleni, inkemba yayo ihoshiwe isesandleni sayo; imbongolo yasuka endleleni yaphambukela ensimini. UBhalami wayishaya imbongolo ukuze ayibuyisele endleleni. Numeri 22:22, 23.
God’s anger at Balaam for accepting the request to be a false prophet was a parallel to Christ ending His dialogue with the quibbling Jews in the last verse of Matthew 22. Verse twenty-three of Numbers twenty-two aligns with Matthew chapter twenty-three, and verses twenty-four and twenty-five of Numbers aligns with chapters twenty-four and twenty-five of Matthew. Verses twenty-six, twenty-seven and twenty-eight align with Matthew chapters 26, 27, 28.
Ulaka lukaNkulunkulu ngoBalami ngokwamukela isicelo sokuba abe ngumprofethi wamanga lwaluhambisana nokuthi uKristu aphethe ingxoxo Yakhe namaJuda aphikisanayo evesini lokugcina likaMathewu 22. Ivesi lamashumi amabili nantathu likaNumeri 22 lihambisana noMathewu isahluko 23, kanti amavesi lamashumi amabili nane nelamashumi amabili nanhlanu kaNumeri ahambisana nezahluko 24 no-25 zikaMathewu. Amavesi lama-26, lama-27, nelama-28 ahambisana nezahluko 26, 27, 28 zikaMathewu.
Matthew 23 is the first angel, 24 and 25 are the second angel and 26, 27 and 28 are the third angel. In Numbers 22, verse 23 is the first angel, verses 24 and 25 are the second angel and verses 26, 27, and 28 are the third angel. Matthew is addressing the covenant people, old and new: Numbers is identifying the role of Islam as God’s tool of chastisement upon the Sunday worship that begins in the United States and thereafter the world. After the third strike, when the ass speaks, Balaam is enlightened to what had just happened.
UMathewu 23 uyizingelosi yokuqala, u-24 no-25 bayizingelosi yesibili, kanti u-26, u-27 no-28 bayizingelosi yesithathu. KuNumeri 22, ivesi 23 liyizingelosi yokuqala, amavesi 24 no-25 ayizingelosi yesibili, kanti amavesi 26, 27, no-28 ayizingelosi yesithathu. UMathewu ukhuluma kubantu besivumelwano, abadala nabasha: uNumeri ukhomba indima yamaSulumane njengethuluzi likaNkulunkulu lokujezisa ukukhonza iSonto okuqala e-United States bese kulandela umhlaba wonke. Ngemva kokushaya kwesithathu, lapho imbongolo ikhuluma, uBhalami uyakhanyiselwa ngalokho obekusanda kwenzeka.
Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. Numbers 22:31–34.
Khona-ke uJehova wawavula amehlo kaBhalami, wabona ingelosi kaJehova imi endleleni, inkemba yayo ihoshiwe esandleni sayo; wase ekhothamisa ikhanda lakhe, wawa ngobuso phansi. Ingelosi kaJehova yathi kuye: “Ushayeleni imbongolo yakho lezi zikhathi ezintathu na? Bheka, ngiphumile ukuzokumelana nawe, ngokuba indlela yakho iphambene nami. Imbongolo ingibonile, yaphambuka kimi lezi zikhathi ezintathu; ukuba ibingaphambukanga kimi, impela ngabe sengikubulele wena, yona ngayisindisa iphila.” UBhalami wayesethi engelosini kaJehova: “Ngonile; ngokuba bengingazi ukuthi umi endleleni ukungimelana nami; ngakho-ke manje, uma kukubi kuwe, ngizobuyela emuva.” Numeri 22:31–34.
Balaam represents the false prophet, who is the United States who speaks as a dragon at the Sunday law. At the Sunday law, when he is enlightened he represents those who are still in Babylon, who are then awakened to the issue of the Sunday law and are called out of Babylon.
UBhalami umele umprofethi wamanga, okuyi-United States, okhuluma njengodrako emthethweni weSonto. Emthethweni weSonto, lapho ekhanyiselwa, umele labo abaseseBabiloni, abese bevuselwa endabeni yomthetho weSonto futhi babizwe baphume eBabiloni.
Five days of teaching a message of unleavened bread from Miller, then thirty days of Christ teaching His priests, represented by the thirty, that leads to the trumpet warning message of the loosing of the ass, that precedes by five days the lifting up of the ensign, that precedes by five days the closed door in the parable of the ten virgins, that precedes by five days the Pentecostal Sunday law, which ushers in the seven-day period of Tabernacles, which is the full outpouring of the latter rain during the Sunday law crisis, for the test of that period is over the seventh day.
Izinsuku ezinhlanu zokufundisa umlayezo wesinkwa esingenamvubelo ovela kuMiller, bese kuba yizinsuku ezingamashumi amathathu uKristu efundisa abapristi baKhe, abafanekiselwa yilawo amashumi amathathu, okuholela emlayezweni wesixwayiso wecilongo wokuthukululwa kwembongolo, owandulela ngezinsuku ezinhlanu ukuphakanyiswa kwesibhengezo, okwandulela ngezinsuku ezinhlanu ukuvalwa komnyango emzekelisweni wezintombi eziyishumi, okwandulela ngezinsuku ezinhlanu umthetho weSonto wePentekoste, ongenisa inkathi yezinsuku eziyisikhombisa zamaDokodo, okuyikuthululwa okuphelele kwemvula yamuva ngesikhathi sobunzima bomthetho weSonto, ngokuba uvivinyo lwaleso sikhathi lumayelana nosuku lwesikhombisa.
The number five is a symbol of the virgins, whether wise or foolish. The number thirty is a symbol of the priests, which is what the name Leviticus identifies. The number seven is the Sabbath. Leviticus twenty-three illustrates the history of the priests, the Levites of Malachi three, the wise virgins and the one hundred and forty-four thousand during the Sabbath testing time.
Inombolo yesihlanu iwuphawu lwezintombi, noma zihlakaniphile noma ziyiziwula. Inombolo engamashumi amathathu iwuphawu lwabapristi, okuyikho okuvezwa yigama elithi Levitikusi. Inombolo eyisikhombisa iyiSabatha. ULevitikusi amashumi amabili nantathu uveza umlando wabapristi, amaLevi kaMalaki isahluko sesithathu, izintombi ezihlakaniphile kanye nekhulu namashumi amane nane ezinkulungwane ngesikhathi sokuvivinywa kweSabatha.
We will continue these things in the next article.
Sizoqhubeka ngalezi zinto esihlokweni esilandelayo.