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

Incwadi kaYoweli neBandla lama-Adventist oMhla weSixhenxe laseLawodikea - Inani lamaShumi amane anesibini

Number Forty-Two

Inani Lamashumi Amane Anesibini

Author

Jeff Pippenger

Published

February 9, 2026

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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.

Xa iLevitikus amashumi amabini anesithathu yahlulwe yaba yimigca emibini elinganayo yeendinyana ezingamashumi amabini anesibini, ngokudityaniswa nomgca kaKristu apho imibhiyozo yasentwasahlobo yadibana khona nomfuziselo wayo oyinyani, sinokubonakalisa umgca oqala ngamanyathelo amathathu ePasika yangoLwesihlanu ngokuhlwa, isonka esingenagwele seSabatha, neziqhamo zokuqala ngomhla wokuqala weveki. Lo ngumqondiso omnye wendlela, njengoko umelwe lubhaptizo lukaKristu, kodwa loo mqondiso mnye wendlela unamanyathelo amathathu.

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.

Xa siqala eluvukweni size siqhubele kwixesha elizayo iintsuku ezingamashumi amane, sifikelela kwindawo yokuguquka, kuba kwakungelo xesha apho uKristu wayeka ukufundisa ubuso ngobuso waza wenyukela emafini. Amakhulu alikhulu anamashumi amane anesine amawaka nawo anyukela emafini.

> 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.

> Ke kaloku beva ilizwi elikhulu livela ezulwini lisithi kubo, Nyukani nize apha. Benyuka baya ezulwini ngelifu; neentshaba zabo zababona. Ngaloo yure kwakho inyikima enkulu, sasisina isishumi sesixeko; kwaza kwabulawa abantu abangamawaka asixhenxe kuloo nyikima; intsalela yoyika, yamzukisa uThixo wezulu. Ishwangusha lesibini lidlulile; yaye, khangela, ishwangusha lesithathu liyeza ngokukhawuleza. Yaza ingelosi yesixhenxe yavuthela; kwabakho amazwi amakhulu ezulwini, esithi, Izikumkani zeli hlabathi ziye zaba zezikaNkosi yethu, nezikaKristu wayo; yaye iya kulawula ngonaphakade kanaphakade. ISityhilelo 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.

Ishwangusha lesibini nelesithathu yiSilamsi, yaye ingelosi yesixhenxe yingxaki yesithathu, ethi kwakhona ibe yiSilamsi. Ishwangusha lesithathu lifika ngokukhawuleza ekuzamazameni komhlaba. Ukuzamazama komhlaba ngumthetho weCawa eUnited States; iUnited States lirhamncwa lomhlaba leSityhilelo seshumi elinesithathu, yaye umthetho weCawa kukungcangcazela, oko kukuthi, kukuzamazama. Irhamncwa lomhlaba ngukumkani oyintloko wookumkani abalishumi, yaye xa iUnited States iwiswa phantsi ngumthetho weCawa, isahlulo seshumi sesixeko siya kube siwile. Kwangelo lixa lomthetho weCawa, amangqina amabini amelwe nguEliya noMoses, la mangqina mabini afanayo awabonakala eguqulwe isimo kunye noKristu kuPetros, kuYakobi nakuYohane, anyuselwa ezulwini ngelifu, yaye wonk’ ubani uyabona, kuba iintshaba zawo zawabona.

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.

Emva kweentsuku ezingamashumi amane emva kovuko, uYesu “wenyuka” waya emafini, kwaza kwaqala iintsuku ezilishumi kwigumbi eliphezulu. Ukunyuka kwakhe kukuvavanywa okubonakalayo, njengokuba kunjalo nangowesibini kwezi ngelosi zintathu. Ekwenyukeni kwakhe, iingelosi zathi uya kubuya enamafu, njengokuba wayesandula ukunyuka enamafu.

> 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.

> Ke kaloku, akuba ethethile ezo zinto, bakubonayo nje, wanyuswa; nelifu lamamkela, lamsusa emehlweni abo. Ke kaloku, bakuba bejolise amehlo ezulwini, esenyuka, khangela, kwema ngakubo amadoda amabini, enezambatho ezimhlophe; nawo athi, Madoda aseGalili, nimeleni na nikhangele ezulwini? Lo Yesu mnye, unyusiweyo kuni, esiwa ezulwini, uya kubuya kwangolo hlobo njengoko nimbonile esiya ezulwini ngalo. IZenzo 1:9–11.

His return at His Second Coming is in the “glory” of His kingdom.

Ukubuya kwaKhe ekuBuyeni kwaKhe kwesiBini kuse “buzukweni” bobukumkani baKhe.

> 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.

> Ngoko ke, nabani na oya kundineela mna namazwi am kwesi sizukulwana sikrexezayo nesinesono, naye uNyana woMntu uya kumneela, akufika esebuqaqawulini bukaYise kunye neengelosi ezingcwele. Marko 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.

Olu “uzuko” lunye yilo uPetros, uYakobi noYohane abalubona eNtabeni yoTshintsho loBume. INtaba yoTshintsho loBume yayikwalinyathelo lesibini, elandulelwa yiKesareya Filipi yaza yalandelwa yiKesareya Maritima ngokulandelelana. Uvavanyo lwesibini lukwaluvavanyo lomfanekiso werhamncwa, uvavanyo olufuna ukuqondwa kobuprofeti kokuba umfanekiso werhamncwa uyabunjwa. Uvavanyo lwesibini lukwanguMeltsare ehlola uDaniyeli nabahlobo bakhe ukuze athelekise inkangeleko yabo neyabo bangadlangayo imifuno. Luluvavanyo olubonakalayo. Inyathelo lesibini kumanyathelo amathathu omnqophiso kwimbali yomnqophiso kaAbram lali “ngumqondiso” wolwaluko. Inyathelo lesibini limela ukutywinwa kwabantu bakaThixo njengoko bephakanyiswa babe ngumqondiso. Inyathelo lesibini kulapho “uzuko” lubonakaliswa khona, kuba amanyathelo amathathu engelosi yokuqala luloyiko, “uzuko” nomgwebo. Umhla wamashumi amane wexesha lePentekoste ungqinelana neNtaba yoTshintsho loBume. Khulula izihlangu zakho, kuba umi emhlabeni 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.

Ukunyuka kuyisivivinyo esibonakalayo, yaye kumgca wemithendeleko, ukunyuka ngomhla wamashumi amane kwandulelwa ziintsuku ezintlanu kunye nomthendeleko wamaXilongo. Umthendeleko wamaXilongo uchaza isilumkiso sexilongo lesixhenxe, esisiso isilumkiso sobuSilamsi.

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.

Ukunyuka kulandela amaxilongo ngeentsuku ezintlanu, kwaza ke kwathi emva kweentsuku ezintlanu emva kokunyuka, uMhla wocamagushelo waphawula umgwebo. Ixilongo ziindlela zakudala, lisisiqendu saseLawodike, liyiSilamsi, yaye lisisigidimi esisiseko sengelosi yokuqala. Emva kweentsuku ezintlanu, xa isiphelo sifika kumyalelo “wobuso ngobuso,” uvavanyo lwesibini olubonakalayo lwengelosi yesibini luphawulwa kukunyuka. Emva kweentsuku ezintlanu emva koko, umgwebo uphawula 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.

Kwiintsuku ezintlanu emva kokuba ugwebo phezu kwendlu kaThixo lugqityiwe, ugwebo lufika phezu kweUnited States njengoko luphawulwa luSuku lwePentekoste.

> 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.

> Wathi kuAbram, Yazi ngokuqinisekileyo ukuba imbewu yakho iya kuba ngabaphambukeli ezweni elingelilo elayo, ibe iya kubakhonza; yaye baya kuyicinezela iminyaka engamakhulu amane; Kanti nalo olo hlanga baya kulukhonza ndiya kulugweba; emva koko baya kuphuma benobutyebi obukhulu. Genesis 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.

“Ubutyebi obukhulu” abanabo abo balikhulu elinamashumi amane anesine amawaka ngexesha lomthetho weCawa, apho “isizwe” sase-United States sigwetywayo, bubutyebi besahluko sesithandathu sikaIsaya, obumele ubuThixo. Isiprofeto somnqophiso ka-Abraham sithi “naso eso sizwe,” ngaloo ndlela sichaza ukuba abantu bakaThixo batywinwa ngaphambi komthetho weCawa. Ke ngoko ngexesha lomthetho weCawa, ixesha elimelwe ziintsuku ezisixhenxe zomthendeleko weMinquba, imvula yasemva ithululwa ingenamlinganiselo njengoko kugqitywa umgwebo phezu kwesihlwele esikhulu esingaphandle kwendlu kaThixo.

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 we-18 kuJulayi 2020 amangqina amabini abulawa ezitalatweni zaseSodom naseYiputa. Amangqina amabini ayengoMoses noEliya, yaye uWilliam Miller wayenguEliya wembali yakhe. Ephupheni lakhe wawavala amehlo akhe umzuzwana, yaye ngomhla we-18 kuJulayi 2020 wawavala amehlo akhe ngokwesiprofeto ekufeni. Akuba ewavulile amehlo akhe, igumbi lalingenanto, umnyango neefestile zazivuliwe. Wathi ke uMiller akubona umsebenzi awayewenza umntu webrashi yothuli, wamcenga ukuba alumke, waza umntu webrashi yothuli wamqinisekisa ukuba konke kuya kulunga.

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.

Xa uMiller wavukayo entlango, ngoJulayi ka-2023, umthendeleko wezonka ezingenagwele wafika, kanye nje phambi kovuko ngoDisemba 31, 2023. Ngelo xesha—umyalezo wesiprofeto weSikhalo saphakathi kobusuku sokwenyaniso, “isikhalo” esasifanekiselwa yiyo yonke eminye imiyalezo yesiprofeto eyayikhe yatyhilwa ngaphambili, saqalisa ukutyhilwa, kuba ukuphela kweentsuku ezintathu ezinesiqingatha kuchaza “ixesha lesiphelo,” yaye “ngexesha lesiphelo” kusoloko kukho ukutyhilwa kwesiprofeto. Oku kusoloko kunjalo, kuba uKristu nguye izolo, nanamhlanje, nangonaphakade. Iindlela zakhe zokuphatha abantu zihlala zinjalo, kuba usebenza “ngemigca” efanayo ngoku njengoko ebesoloko esenza. Ekupheleni kweentsuku ezintathu ezinesiqingatha iSityhilelo sikaYesu Kristu satyhilwa.

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 wawufanekisiwe ngo-Adam, owabunjwa kuqala, waza emva koko waphefumlelwa ngomoya wobomi. Amathambo awomileyo afileyo kaHezekile 37 nawo aqala ukubunjwa ngesiprofeto esinye, aze emva koko aziswe ebomini ngesiprofeto sesibini esazisa umoya wobomi emzimbeni owawungenabomi ngomyalezo wemimoya yomine, ongumyalezo wokutywina. Kuyo yomibini le mizekeliso isiprofeto esityhilwayo sinezahlulo ezibini, ezivezwa ngeendlela ezahlukeneyo. Zizo ezangaphakathi nezangaphandle, zingumbono wemilambo iUlai neHiddekel; zingumbono we-chazon nowe-mareh; zingamangqina amabini, imibhobho emibini yegolide, 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.

Kwimbali yamaMillerite, isiKhalo saphakathi kobusuku sasisisiprofeto esadityaniswa nesiprofeto sengelosi yesibini. Isiprofeto esinamanyathelo amabini. Xa amathambo omileyo afileyo avuswayo ngowama-2023, ngokuqinisekileyo kwesiprofeto kwakufuneka avavanywe, kuba ukutyhilwa kwetywina kwesiprofeto kusoloko kuqala inkqubo yokuvavanya enamanyathelo amathathu. Iimvavanyo ezimbini zokuqala zaziya kuba luvavanyo olusisiseko, emva koko uvavanyo lwetempile.

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.

Iintsuku ezintlanu emva kovuko—ilizwi lasentlango, elimelwe lixesha lesonka esingenagwele liyaphela, kuba uEliya, omelwe nguMiller noYohane uMbhaptizi, bobabini balungiselela indlela yaLowo izihlangu zakhe ababengafanelanga ukuziphatha. Ngovuko, uYesu uqala ixesha laKhe lokufundisa “ubuso ngobuso” iintsuku ezingamashumi amane. Oko kufundisa “ubuso ngobuso” kwaqala ngomhla wamashumi amabini anesibini kuDaniyeli kwisahluko seshumi. Apho kumelwe njengamanyathelo amathathu nokuchukunyiswa kathathu, kunye nokuphindwa kabini kokomelela.

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.

Kwiintsuku ezintlanu phambi kokuphela kweentsuku ezimashumi mane, kuvuthelwa isilumkiso sexilongo lamaSilamsi. Isilumkiso samaSilamsi simelelwa yidonki awakhwela kuyo uKristu ekungeneni kwakhe koloyiso eYerusalem. Phambi kokuba ehle emathambekeni eNtaba yemiNquma esiya eYerusalem, waqala wayalela abafundi bakhe ukuba bahambe bayikhulule idonki.

> “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 wanikwa ngowe-1847 ngexesha kwakukho abazalwana bama-Advent abambalwa kakhulu abagcina iSabatha, yaye nakwabo babembalwa kakhulu ababecinga ukuba ukugcinwa kwaso kubaluleke ngokwaneleyo ukuba kutsalwe umgca phakathi kwabantu bakaThixo nabangakholwayo. Ngoku ukuzaliseka kwaloo mbono kuyaqala ukubonakala. ‘Ukuqalisa kwelo xesha lembandezelo,’ ekuthethwa ngalo apha, akubhekiseli kwixesha xa izibetho ziya kuqalisa ukuthululwa, koko kubhekisela kwithuba elifutshane kanye phambi kokuba zithululwe, ngoxa uKristu esesengcwele. Ngelo xesha, ngoxa umsebenzi wosindiso usiya ekuvalweni, imbandezelo iya kuba iza phezu komhlaba, neentlanga ziya kuba nomsindo, kodwa zibanjwe ukuze zingawuthinteli umsebenzi wengelosi yesithathu. Ngelo xesha ‘imvula yasemva kwexesha,’ okanye uhlaziyo oluvela ebusweni beNkosi, iya kuza, ukunika amandla kwilizwi elikhulu lengelosi yesithathu, nokulungiselela abangcwele ukuba beme ngexesha apho izibetho ezisixhenxe zokugqibela ziya kuthululwa.” 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 Wayalela iingelosi Zakhe ukuba zikhulule iesile, kwaza ke uGeorge Bush omncinane walinqanda iesile. UKoreshi ufuzisela ingelosi yokuqala, kuba wavakalisa ummiselo wokuqala. Ngoko ke umele zombini uAgasti 11, 1840 no-9/11, yaye ngo-9/11 ubuSilamsi, njengoko bumelwe “kukuvutha komsindo kweentlanga,” bakhululwa baza emva koko babanjwa. Ngelo xesha imvula yasekupheleni yaqalisa ukuna. UKoreshi umele yomibini imiqondiso yendlela yobuSilamsi ngoAgasti 11, 1840 nango-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.

> “Kangangeeveki ezintathu uGabriyeli walwa namagunya obumnyama, efuna ukuchasa iimpembelelo ezazisebenza engqondweni kaKoreshi; yaye phambi kokuba uvuthondaba lwalo mzabalazo lufikelele esiphelweni, uKristu ngokwaKhe weza kunceda uGabriyeli. ‘Inkosana yobukumkani basePersi indixhathisile iintsuku ezimashumi mabini ananye,’ utsho uGabriyeli; ‘kodwa, khangela, uMikayeli, omnye weenkosana eziziintloko, weza kundinceda; yaye ndahlala khona ndawonye nookumkani basePersi.’ Daniyeli 10:13. Konke izulu elalinokukwenza ngenxa yabantu bakaThixo kwenziwa. Uloyiso ekugqibeleni lwafunyanwa; imikhosi yotshaba yagcinwa ithintelwe yonke imihla kaKoreshi, nayo yonke imihla yonyana wakhe uKambhizi, owabusa malunga neminyaka esixhenxe enesiqingatha.” 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, ngomhla we-11 kuAgasti, 1840, xa ubukhosi obuphakamileyo bama-Ottoman baphelayo, njengoko oovulindlela bakuchazayo, ubuSilamsi besibhozo sesibini babubanjwe bulawulwa. Olo thintelo lwaphawula isiphelo sesiprofeto sexesha seminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu, esaqala xa iingelosi ezine, ezazimela iisultani ezine zamaSilamsi, zakhululwa yingelosi yesithandathu, eyayimela isibhozo sesibini kwezi zibhozo zintathu zobuSilamsi. Ngomhla ka-9/11 ubuSilamsi bahlasela baza emva koko bathintelwa, njengoko kumelwe lolo thintelo kwimbali kaKoresi nango-1840. Onke loo mangqina mathathu achaza ukuthintelwa okanye ukukhululwa kobuSilamsi, yaye ekuqaleni kokungena kukaKristu koloyiso, ithole lasedonki lakhululwa.

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.

Ukukhululwa kwe-esile ngaphambi kokungena kwaKhe koloyiso kuchonga umyalezo wexilongo ofikayo kwiintsuku ezintlanu ngaphambi kokunyuka. Umyalezo wokuba i-Islam iphinda ikhululwe, njengokuba yakhululwa ngo-9/11, nanjengoko iya kuphinda ikhululwe kwakhona kwiintsuku ezilishumi elinesihlanu kamva emthethweni weCawa, oyiyo iPentekoste, ngumyalezo ophawula ukuqala koKhalazo Lwasezinzulwini Zobusuku. I-esile elikhululwayo liphawula ukuqala okanye ialfa yokubhengezwa komyalezo woKhalazo Lwasezinzulwini Zobusuku, yaye emthethweni weCawa, apho uKhalazo Lwasezinzulwini Zobusuku luguquka lube sisikhalo esikhulu, i-Islam iphinda ihlasele irhamncwa lomhlaba.

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.

Ixesha loMkhosi Waphakathi kobusuku liqala ngogwayimbo lwe-alpha oluvela kubuSilamsi, yaye liphela ngogwayimbo lwe-omega oluvela kubuSilamsi. Iingxelo zobuSilamsi ezichasene neUnited States zimelwe kubungqina bukaBhileham neesile lakhe, nto leyo, kambe ke, ibekwe kwiNumeri isahluko samashumi amabini anesibini. Isiphelo sebandla lamaSeventh-day Adventist laseLawodike njengophondo lwamaProtestanti lwerhamncwa lomhlaba simelwe kuIsaya 22:22 (ngaphakathi), yaye isiphelo sophondo lweRiphabhlikhi sibekwe kwiNumeri 22:22 (ngaphandle) 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.

> Wavutha umsindo kaThixo ngenxa yokuba wahamba; yaye ingelosi kaYehova yema endleleni ukuba ibe ngumchasi kuye. Ke kaloku wayekhwele e-esileni lakhe, nabakhonzi bakhe ababini babenaye.

> 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.

> Yaza idonki yabona ingelosi yeNkosi imi endleleni, ikrele layo lirhola esandleni sayo; yaza idonki yajika yaphuma endleleni, yaya entsimini; uBhileham ke wayibetha idonki, 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.

Ngomhla ka-9/11, uBhileham umprofeti wobuxoki, emele i-United States noGeorge Bush omncinane, wayezama ukugqibezela umsebenzi awayewuqalile uyise uGeorge Bush wokuqala kwilinge labaxhasa ubuzwe behlabathi lokuwisa i-United States nokuphumeza oko akubiza ngokuba “lulungelelwaniso olutsha lwehlabathi.” Inkuthazo yebhayibhile yabaxhasa ubuzwe behlabathi kukubulala intsalela kaThixo, yaye uGeorge Bush omncinane umele isiphelo selifa lesiprofeto likayise lokungenisa “ulungelelwaniso olutsha lwehlabathi,” njengoko wayelubiza njalo. “Ulungelelwaniso olutsha lwehlabathi” lukaBush lufikelela kumanyano oluphindwe kathathu lwenamba, lwerhamncwa nolomprofeti wobuxoki kumthetho weCawe, yaye uGeorge Bush omncinane uphawula ukuqala kwexesha elifikelela esiphelweni kumthetho weCawe, elilixesha lokutywinwa, ixesha lovavanyo lomfanekiselo werhamncwa, ixesha elimelwe lilizwi lokuqala leSityhilelo ishumi elinesibhozo, kwanokunye okuninzi. I-esile likaBhileham lawuphambukisa ecaleni umnqophiso wabaxhasa ubuzwe behlabathi kwada kwatywinwa ikhulu elinamashumi amane anesine amawaka emabunzini awo.

> 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 okanye iNdumiso ka-Asafu. Musa ukuthula, Thixo; musa ukuzibamba, ungathi tu, Thixo. Kuba, yabona, iintshaba zakho ziyaxokozela; nabo bakuthiyayo baziphakamisele intloko. Benze iyelenqe ngobuqhetseba nxamnye nabantu bakho, baza bacebisana nxamnye nabafihlakeleyo bakho. Bathi, Yizani, sibanqumle bangabi luhlanga; ukuze igama likaSirayeli lingabi sakhunjulwa. Kuba bacebisene ngazwinye; benze umnqophiso nxamnye nawe. IiNdumiso 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.”

Iivesi zesithandathu nokuqhubela phambili zichaza “iintshaba” njengezizwe “ezilishumi,” ezimelwe njengookumkani abalishumi kwiSityhilelo seshumi elinesixhenxe. Apho ookumkani abalishumi banjengengqondo-nye, kodwa uAsafu uthi, “bacebisene kunye ngavumelwano-nye: bamanyene nxamnye nawe.” Ookumkani abalishumi bangumanyano olubi lwehlabathi lweentsuku zokugqibela, oluzimisele “ukunqumla” “uSirayeli” “abafihlakeleyo bakho” ekubeni “luhlanga.” Umsebenzi womanyano wookumkani abalishumi “abaphakamisa” amandla obupopu njengokuba “intloko” yomanyano oluphindwe kathathu kukuphelisa “uSirayeli” wokomoya, abafihlakeleyo “ekhuselweni loPhezukonke.”

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.

Ngomhla ka-9/11 idonki yobuSilamsi yayijikisa icebo lenamba lisuke endleleni yalo, kuba ingelosi enamandla yeSityhilelo 18 yehla iphethe ikrele esandleni saYo. Uvavanyo lwangaphakathi ngelo xesha lwalukukubuyela kwiindlela zamandulo. Ngelo nqanaba kwaqala ukuphindaphindwa iimbali zobuMillerite zombini zengelosi yokuqala neyesibini, njengoko zimiselwe embalini yeendinyana ezintathu zokuqala zeSityhilelo ishumi elinesibhozo. Ezo ndinyana zintathu zokuqala, ziziindinyana uDade White awathi ziya kuzaliseka xa izakhiwo ezikhulu zesiXeko saseNew York zazisiwa phantsi.

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 iSityhilelo 18:1–3 sazaliseka, yaye ukuhambelana kwengelosi yokuqala isihla ukuza kukhanyisa umhlaba ngobuqaqawuli bayo ngomhla we-11 Agasti 1840 kwathi ke kwadityaniswa nengelosi yesibini eyavakalisa ukuwa kweBhabheli. UBhileham wayengumfuziselo wengelosi yokuqala, yaye uBhileham wayehamba ekhatshwa ngabakhonzi bakhe ababini, ababemela ingelosi yesibini.

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.

Kumzekeliso lukaBhileham ngempondo yeRiphabhlikhi yomprofeti wobuxoki, uBhileham wayeza kuba nokunye ukujongana okubini ne-esile lamaSilamsi. Kolu jongano lwesithathu i-esile laliza “kuthetha,” yaye ukuthetha kwesiprofeto kuphawula umthetho weCawa. Ngo-Oktobha 7, 2023 i-esile laphinda lahlasela, kodwa hayi ilizwe elizukileyo lanamhlanje ngokwasemoyeni. Lahlasela ilizwe elizukileyo lakudala ngokokoqobo, yaye uBhileham ne-esile lakhe ngoku babekujongano lwabo lwesibini.

> 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 isithunywa sikaYehova sama endleleni yezidiliya, kukho udonga ngapha, nodonga ngaphaya. Yathi ke iesile lakubona isithunywa sikaYehova, lazityhala eludongeni, lanyathela unyawo lukaBhileham eludongeni; walibetha kwakhona. 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.

Isidiliya yakwaSirayeli wamandulo ibonisa isidiliya soBu-Adventist boSuku lweSixhenxe baseLawodike. Zombini zingabantu bomnqophiso abanikwayo uxanduva lokuba ngabagcini boMthetho kaThixo, ofanekiselwa “njengodonga,” yaye lowo ngomnye wemiba eyenza isidiliya.

> 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.

> Yintoni na ebinokwenziwa ngakumbi kwisidiliya sam, endingayenzanga kuso? kutheni na, xa ndandikhangele ukuba sivelise iidiliya, siveze iidiliya zasendle? Ke ngoku yizani; ndiya kunixelela into endiya kuyenza kwisidiliya sam: ndiya kususa uthango lwaso, size sidliwe; ndidilize udonga lwaso, size sinyathelwe phantsi. 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 wamandulo ongokoqobo no-Israyeli wanamhlanje ongowomoya bobabini bavukela baza bayikhaba imisebenzi yabo engcwele. Ukusukela ku-9/11 kuse kuye kumthetho weCawa, umba wesiprofeto umelwa “ngodonga.” Umbandela wesiprofeto kukudilizwa “kodonga” lokwahlula ibandla norhulumente ngaphakathi kuMgaqo-siseko waseUnited States. Ku-9/11 uBush waqalisa ukusebenza koMthetho iPatriot Act, owawulinyathelo elikhulu ekubhukuqweni koMgaqo-siseko, kuba kulapho ifilosofi eyayikhokela uMgaqo-siseko yaguqulwa yema ngeenyawo phezulu, xa imigaqo yomthetho waseRoma, ethi umntu unetyala ade kungqinwe ukuba umsulwa, yamkelwa ngaphezu komgaqo womthetho wesiNgesi ogxininisa ukuba umntu umsulwa ade kungqinwe ukuba unetyala.

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.

Ixesha elisusela ku-9/11 kuse kuthi ga kumthetho weCawa liqulethe izalathiso zesiprofeto “zeendonga.” UbuSilamsi obuqhekeza iindonga njengembongolo kaBhileham, bubonakalisa ukuba ngumba wobuSilamsi oya kubonelela ngengqiqo elahlekisayo yokubhukuqa imigaqo esekwiMgaqo-siseko. Ngale ndlela yesiprofeto, ubuSilamsi, umprofeti wobuxoki weBhayibhile, buyinto ekhohlisa iUnited States ngexesha lokuvavanywa komfanekiso werhamncwa, kanye njengokuba umprofeti wobuxoki waseUnited States ekhohlisa ihlabathi liphela ngexesha lokuvavanywa komfanekiso werhamncwa kwehlabathi.

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.

Ngomhla we-7 ka-Oktobha 2023, iesile lobuSilamsi lahlasela ilizwe lasendulo loqobo elizukileyo, yaye xa iesile likhululwa ngaphambi kokuvakaliswa kweSikhalo Sasezinzulwini Zobusuku, ubuSilamsi buya kuphinda buhlasele iUnited States, ilizwe langoku elingokomoya elizukileyo, njengoko benza ngomhla we-9/11. Okwesibini uBhileham ebetha iesile, yingelosi yesibini, yaye ingelosi yesibini ihlala ivelisa ukuphindwa kabini, njengoko kumelwe “yindlela yezidiliya” eneendonga ezimbini.

> 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.

> Wahamba phambili ke isithunywa sikaYehova, sema endaweni emxinwa, apho kwakungekho ndlela yakujikela ekunene nakhohlo. Ke kaloku, xa iesile sabona isithunywa sikaYehova, sawa phantsi phantsi kukaBhileham; yaza yavutha ingqumbo kaBhileham, walibetha iesile ngentonga. UYehova wawuvula umlomo weesile, sathetha kuBhileham, sisithi, Ndenzeni na kuwe, ukuze undibethe ezi zihlandlo zithathu? 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.

Xa siqwalasela ngokusondeleyo iindinyana ezingamashumi amabini anesibini nezintathu, sifumanisa ukuba eneneni yindinyana yamashumi amabini anesithathu apho idonki ibethwa 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.

> Yavutha ingqumbo kaThixo ngenxa yokuba wayehambile; yaza ingelosi kaYehova yema endleleni ukuba ibe ngumchasi kuye. Ke yena wayekhwele emazini lakhe, yaye abakhonzi bakhe ababini babekunye 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.

> Yaza ke iesile yabona isithunywa sikaYehova simi endleleni, ikrele laso lirholiwe esandleni saso; ke iesile yachezukela ecaleni yaphuma endleleni, yaya entsimini; uBhilehamo walibetha iesile, ukuze alibuyisele endleleni. INumeri 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.

Ingqumbo kaThixo ngakuBhileham ngenxa yokwamkela isicelo sokuba abe ngumprofeti wobuxoki yayihambelana noKristu ukuphelisa incoko yaKhe namaYuda aphikisanayo kwivesi yokugqibela kaMateyu 22. Ivesi yamashumi amabini anesithathu kaNumeri 22 ihambelana noMateyu isahluko 23, yaye iivesi zamashumi amabini anesine namashumi amabini anesihlanu zikaNumeri zihambelana nezahluko 24 nese-25 zikaMateyu. Iivesi zamashumi amabini anesithandathu, amashumi amabini anesixhenxe, namashumi amabini anesibhozo zihambelana noMateyu izahluko 26, 27, 28.

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.

UMateyu 23 yingelosi yokuqala, u-24 no-25 bayingelosi yesibini, yaye u-26, u-27 no-28 bayingelosi yesithathu. KwiNumeri 22, ivesi 23 yingelosi yokuqala, iivesi 24 no-25 ziyingelosi yesibini, yaye iivesi 26, 27 no-28 ziyingelosi yesithathu. UMateyu uthetha nabantu bomnqophiso, abadala nabatsha: iNumeri ichaza indima yamaSilamsi njengesixhobo sikaThixo sokubetha nokohlwaya unqulo lwangeCawa oluqala eUnited States luze emva koko lube sehlabathini. Emva kokubethwa kwesithathu, xa ithokazi lithetha, uBhileham uyakhanyiselwa ngoko kusandula ukwenzeka.

> 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.

> Waza uYehova wawavula amehlo kaBhileham, waza wabona isithunywa sikaYehova simi endleleni, nekrele laso lirhuqiwe esandleni saso; waza waqubuda intloko yakhe, wawa ngobuso phantsi. Saza isithunywa sikaYehova sathi kuye, Yini na ukuba uyibethile imazi yakho ye-esile ezi zihlandlo zontathu? Yabona, ndiphume ndize kukuchasa, ngenxa yokuba indlela yakho igwenxa phambi kwam; yandibona imazi ye-esile, yandiphepha ezi zihlandlo zontathu; ukuba ibingandiphephanga, inene ngeli xesha ngendikubulele, yona ke ndiyisindisile. Wathi uBhileham kwisithunywa sikaYehova, Ndonile; kuba bendingazi ukuba umi endleleni undichasile; ngoko ke ngoku, ukuba akukukholisi oku, ndiya kubuya umva. 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.

UBhileham umele umprofeti wobuxoki, ongowe-United States othetha njengenamba ngexesha lomthetho weCawa. Ngexesha lomthetho weCawa, xa ekhanyiselwe, umele abo baseseseBhabhiloni, abathi emva koko bavuswe kulo mba womthetho weCawa baza babizwe baphume eBhabhiloni.

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.

Iintsuku ezintlanu zokufundiswa komyalezo wesonka esingenagwele ovela kuMiller, kwandule ke iintsuku ezingamashumi amathathu zikaKristu efundisa ababingeleli baKhe, abamelwe ngala mashumi amathathu, nto leyo ekhokelela kumyalezo wesilumkiso sesigodlo wokukhululwa kwe-esile, owandulela ngeentsuku ezintlanu ukuphakanyiswa komqondiso, owandulela ngeentsuku ezintlanu ucango oluvaliweyo emzekelisweni weentombi ezilishumi, olwalandulelayo ngeentsuku ezintlanu umthetho weCawa wePentekoste, ongenisa ixesha leentsuku ezisixhenxe leMinquba, elikukuthululwa okupheleleyo kwemvula yamva ngexesha lengxaki yomthetho weCawa, kuba uvavanyo lwaloo xesha lujoliswe kumhla wesixhenxe.

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.

Inani lesihlanu lingumqondiso weentombi, nokuba zizizizilumko okanye zizizidenge. Inani elingamashumi amathathu lingumqondiso wababingeleli, nto leyo echazwa ligama elithi Levitikus. Inani lesixhenxe yiSabatha. ULevitikus wamashumi amabini anesithathu ubonisa imbali yababingeleli, amaLevi kaMalaki wesithathu, iintombi ezizizilumko, kunye nekhulu elinamashumi amane anesine amawaka ngexesha lovavanyo lweSabatha.

We will continue these things in the next article.

Siya kuqhubekeka nezi zinto kwinqaku elilandelayo.

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