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

Incwadi kaYoweli neBandla lama-Adventist oSuku lweSixhenxe laseLawodikea - Inombolo Yesixhenxe

Number Seven

Inani Lesixhenxe

Author

Jeff Pippenger

Published

December 9, 2025

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In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.

Kumanqaku ambalwa okuqala sabandakanya isicatshulwa esivela kuThe Desire of Ages esithetha ngoKristu ebonisa umzekeliso wesidiliya kumaYuda ayesoloko ephikisana. Umzekeliso wengoma yesidiliya ukwanguwo nomhobe kaMoses noweMvana abaculwa ngamakhulu alikhulu anamashumi amane anesine amawaka, yaye ukuphefumlelwa kusazisa ukuba “ingoma” esiprofetweni imele “amava.” Amakhulu alikhulu anamashumi amane anesine amawaka ayilandela iMvana naphi na apho isiya khona, ngoko aya kudlula kwawona mava afanayo awadityanwa nguKristu noMoses. UKristu, njengo-omega wembali yesiprofeto sakwaSirayeli wamandulo, noMoses, njengo-alpha wembali yesiprofeto sakwaSirayeli wamandulo, bobabini baphila ngamaxesha ahambelanayo xa abantu bomnqophiso bangaphambili babedluliselwa ecaleni, logama kwakukhethwa abantu bomnqophiso abatsha. Amakhulu alikhulu anamashumi amane anesine amawaka acula ingoma kaMoses neyeMvana ngokudlula kwimbali apho abantu bomnqophiso bangaphambili bedluliselwa ecaleni—ngoxa iNkosi ingena emnqophisweni nabantu bayo bokugqibela bomnqophiso.

Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.

Ngokwesiprofeto, xa uKristu wayesenza lo mzekeliso, oko kuyahambelana noPetros ethetha namaYuda aphikisanayo ngePentekoste. Kwingxaki yokugqibela, uYesu esenza lo mzekeliso kumaYuda aphikisanayo, umele abo baculela amanxila akwaEfrayim ingoma yesidiliya. UPetros unikezela kwaloo ngoma inye ngePentekoste, kuphela nje ukuba yena uyicula ngengqikithi kaYoweli. Ingoma yesidiliya yingoma yabantu bomnqophiso wangaphambili abaqhawulwa umtshato ngelo xesha linye abantu bomnqophiso omtsha betshatiswa neNkosi. Iintombi ezadana zaza zangena kwixesha lokulibaziseka zazilindele umtshato, yaye ukuzaliseka okugqibeleleyo kuya kuba kukuba zilindele ukutywinwa kwekhulu elinamashumi amane anesine amawaka.

The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”

Incwadi kaYoweli iqala ngokuba isahluko sayo sokuqala sichaze indlela isidiliya sikaThixo esitshatyalaliswe ngayo ngabaseli bewayini nesiselo esinxilisayo, abaye “iwayini entsha” yanqunyulwa emilonyeni yabo. Kwangoko nje akuba uYesu ebazisile amaYuda ukuba ubukumkani bawo buya kuthatyathwa kubo bunikwe iqela labalimi abaya kuvelisa iziqhamo zokwenene zesidiliya, uYesu watshintsha umkhombandlela waza wacaphula ilitye lembombo etempileni elalibekelwe bucala, kodwa elalimiselwe ukuba libe lilitye eliyintloko lembombo. Isiqalo sasiza kuphindwa ekupheleni, yaye xa le nyaniso ibekwa phambili, imelwe njengento “emangalisayo.”

The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.

“Umthetho wokukhankanywa kokuqala” eLizwini likaThixo uyasazisa ukuba, ngenxa yokuba uYoweli eqala ngokuthetha ngentshabalalo yesidiliya, loo nto yeyona ngongoma iphambili yobungqina bakhe. UYoweli akayedwa, kuba wonke umprofeti omkhulu uqala ubungqina bakhe ngokujongana nezono nemeko elahlekileyo kaSirayeli.

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Ku-Isaya amashumi amabini anesibhozo, “amadoda agculelayo alawulayo” e “Yerusalem” amelwe njenge “zinxila zakwaEfrayim,” kwananjenge “sithsaba sekratshi.” “Isithsaba” simela ubunkokeli, yaye “ikratshi” limela isimilo sikaSathana.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.

Amanyala athelekiswa nentsalela (“residue”) eba “sisithsaba” sozuko lukaThixo, kuba ngexesha lemvula yasemva iNkosi imisa “ubukumkani” baYo bozuko, njengoko kwakufuziselwe kukuMisela kwaYo “ubukumkani bobabalo” emnqamlezweni. Ubukumkani bobabalo emnqamlezweni bufuzisela ubukumkani bozuko ngexesha lomthetho weCawa.

The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”

Imvula yasemva yaqala ngowe-9/11 xa kwaqalayo nokutywinwa kwekhulu elinamashumi amane anesine amawaka kunye nomgwebo wabaphilayo. Ngexesha lokutywinwa ukuthululwa koMoya oyiNgcwele kwaqala ngowe-9/11, njengoko uYesu waphefumla amathontsi ambalwa. Sisiseko, yaye ukuthululwa koMoya oyiNgcwele ngexesha leMidnight Cry yilitye eliyintloko lembombo. “Marvelous” luphawu lwexesha lokuthululwa komoya ukusukela “9/11 kude kube ngumthetho weCawa.”

The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.

Umfuziselo ofanayo, kodwa ochaseneyo, “wesithsaba” esimela ubunkokeli ubekwe ebalini likaIsaya amashumi amabini anesibhozo, xa amanxila alawula iYerusalem esityeshelwa, kwanobunkokeli bebandla likaThixo bunikelwa kwintsalela. Oku kubonakalisa umzekeliso wesidiliya. Isithsaba senxila siyasuswa, yaye ikhulu elinamashumi amane anesine amawaka lize libe sisithsaba esimela ubukumkani bukaKristu. UIsaya ufundisa inyaniso ekwanjalo kwisahluko samashumi amabini anesibini, xa uShebhena ephoselwa kwilizwe elikude aze athatyathelwe indawo nguEliyakim. Nokuba ngamanxila akwaEfrayim okanye nguShebhena kwisahluko samashumi amabini anesibini, bobabini bamele ubunkokeli babantu bakaThixo besivumelwano sakudala obutyeshelwayo.

Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.

UZekariya uchaza uNgeno loLoyiso, olukwanguwo nokwaKhwelo lwasezinzulwini zobusuku, yaye iindinyana ezilandelayo ziyavumelana noIsaya ngokuchaza abantu bakaThixo njengesithsaba.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

> Vuya kakhulu, ntombi yaseZiyon; khwaza, ntombi yaseYerusalem: yabona, uKumkani wakho uyeza kuwe: ulilungisa, enosindiso; ethobekile, ekhwele phezu kweesile, naphezu kwethole, ithole le-esile. Ndiya kuwunqumla umkhosi wenqwelo kwaEfrayim, nehashe kwaYerusalem, nesaphetha semfazwe siya kunqunyulwa: yena uya kuthetha uxolo kwiintlanga: nolawulo lwakhe luya kususela elwandle luye kufikelela elwandle, nokusukela emlanjeni kude kuse eziphelweni zehlabathi.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

> Ke wena ke, ngenxa yegazi lomnqophiso wakho, ndibakhuphile abathinjwa bakho emgodini ongenamanzi.

> Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

> Buyelani enqabeni enqatyisiweyo, nina babanjwa bethemba; kwanamhla ndiyavakalisa ukuba ndiya kunibuyekeza ngokuphindwe kabini; xa ndiya kube ndigobile uYuda ngenxa yam, ndazalisa isaphetha ngoEfrayim, ndaza ndavusa oonyana bakho, O Ziyon, nxamnye noonyana bakho, O Grisi, ndakwenza waba njengekrele legorha elinamandla.

> And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.

> Ke kaloku uYehova uya kubonakala phezu kwabo, notolo lwakhe luphume njengombane; kwaye iNkosi uYehova iya kuvuthela isigodlo, ihambe neziphango zomoya wasemzantsi. UYehova wemikhosi uya kubakhusela; baya kudla, boyise ngamatye esilingi; baya kusela, benze ingxolo njengabantu abasenewayini; baza kuzaliswa njengezitya, nanjengeembombo zesibingelelo. Kwaye uYehova uThixo wabo uya kubasindisa ngaloo mini njengomhlambi wabantu bakhe; kuba baya kuba njengamatye esithsaba, ephakanyiswe njengomqondiso phezu kwelizwe lakhe. Kuba bukhulu kangakanani na ububele bakhe, bukhulu kangakanani na ubuhle bakhe! Ingqolowa iya kubavuyisa abafana, newayini entsha iintombi. Zekariya 9:9–17.

Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.

Indinyana yeshumi elinanye (9/11) ithi, “Nawe ke, ngenxa yegazi lomnqophiso wakho, ndibakhuphile abathinjwa bakho emhadini ongenamanzi.” UKristu wawuqinisa umnqophiso nabaninzi iveki enye, yaye loo veki yaqala ekubhaptizweni kwaKhe. Iminyaka emithathu enesiqingatha uKristu wahamba phakathi kwabantu, yaye kwixesha lokugqibela lwaloo minyaka mithathu enesiqingatha uKristu wazalisekisa isiprofeto sikaZekariya esichaza ukungena ngoloyiso kukaMesiya eYerusalem. Isikhalo sasezinzulwini zobusuku saqalisa ixesha elakhokelela ekufeni, ekungcwatyweni, nasekuvukeni kukaKristu. Ubhaptizo lukaKristu lumele ukufa kwaKhe, ukungcwatywa, nokuvuka kwaKhe, ngoko ke isiqalo nesiphelo sexesha leminyaka emithathu enesiqingatha siyafana.

Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.

Ubhaptizo lukaKristu lufanekisela u-9/11, yaye u-9/11 luphawula ukuqala kwethuba eliphela kumthetho weCawa. Ngo-9/11 imvula yamva yaqalisa ukutshiza, yaye kumthetho weCawa ithululwa ngaphandle komlinganiselo, njengoko kufanekiselwa nguKristu ekuphefumleleni kwakhe phezu kwabafundi amathontsi ambalwa emvula kwangaphambili kokuthululwa kwayo ngePentekoste.

Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”

UZekariya 9:11 ungqamana no-9/11 kwanomKhwazo Wasezinzulwini zobusuku, okhokelela kumthetho weCawa. Ngo-9/11 isigidimi saseLawodike safika njengenyaniso yangoku njengoko sasenzile ngowe-1856 nangowe-1888. Isigidimi saseLawodike sinikwa abantu abangaziyo ukuba bafile. Bakumngxuma ongenasigidimi semvula yamva, kuba umngxuma wabo awunamanzi. Ukuba iLawodike ibinokusabela nje ekunkqonkqozweni ezintliziyweni zayo, iNkosi ibiya kuyikhupha emngxunyeni, kuba de kuvalwe ixesha lovavanyo kumthetho weCawa, “bangababanjwa bethemba.”

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.

> Ngokubhekisele nakuwe, ngenxa yegazi lomnqophiso wakho ndibakhuphile abathinjwa bakho emhadini ongenamanzi. Buyelani enqabeni, nina bathinjwa bethemba; kwanamhla ndiyavakalisa ukuba ndiya kunibuyekeza ngokuphindwe kabini. Zekariya 9:11, 12.

9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.

I-9/11 yawaxhobisa umyalezo owafika ngowe-1989. Loo myalezo ngumyalezo wengelosi yesithathu, kodwa kwisakhiwo nakwimiqathango yentshukumo yohlaziyo yamaMillerite, u-1989 waphawula ukufika kwengelosi yokuqala. Umyalezo wengelosi yokuqala waxhotyiswa ngo-Agasti 11, 1840 ngokuzaliseka kwesiprofeto esiphathelele ubuSilamsi, yaye uchaza ukuba ukufika kwengelosi yesithathu ngowe-1989 kwakuyakuxhotyiswa ngokuzaliseka kwesiprofeto esiphathelele ubuSilamsi.

When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.

Xa isiprofeto samaSilamsi saqinisekiswayo ngoAgasti 11, 1840, ingelosi yeSityhilelo ishumi yehla, ngaloo ndlela ibonakalisa ngokomfuziselo ukwehla kwengelosi yeSityhilelo ishumi elinesibhozo ngo-9/11. Ukuxhotyiswa kwengelosi yokuqala ngo-1840, nokuxhotyiswa kwengelosi yesibini ngo-1844, kokubini kubonakalisa ngokomfuziselo ukuxhotyiswa kwengelosi yesithathu ngo-9/11. UJulayi 18, 2020 yaba kukufika kwengelosi yesibini njengoko kubonakalisiwe ngokomfuziselo kukudana kokuqala kwamaMillerite ngoAprili 19, 1844. Iimbali zazo zombini ezi zixhotyiso zengelosi yokuqala neyesibini kwimbali yamaMillerite, kwanembali yokuxhotyiswa kwengelosi yesithathu ngo-9/11, zinika ubungqina bokuxhotyiswa kwesigidimi seSikhalo Sasezinzulwini Zobusuku esafika ngoJulayi 2023.

The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.

Ixesha lokutywinwa liqala nge-9/11 lize liphele ngomthetho weCawa. Liqala ngoKristu ephefumlela amathontsi ambalwa emvula yasemva, lize liphele ngeelwimi zomlilo ezithwala isigidimi zisiya ehlabathini ngePentekoste. UPetros wayichaza iPentekoste njengokuzaliseka kukaYoweli. Ekubeni kunjalo kanye, oko kuseka ukuba ukuphefumla kukaKristu nako kwakukuzaliseka kukaYoweli, kuba ixesha lePentekoste linesiqalo nesiphelo esicacileyo esibonisa ukuba ialfa ikwangiyo ne-omega. Ngomhla wokuvuka kukaKristu kwanikelwa umnikelo weziqhamo zokuqala zerhasi, yaye kwiintsuku ezingamashumi amahlanu kamva ngePentekoste kwaphakanyiswa umnikelo weziqhamo zokuqala zengqolowa. I-9/11 ifuzisela isiKhalo saphakathi kobusuku esifika kanye phambi komthetho weCawa size sikhokelele kuwo. Ukuzaliseka okugqibeleleyo komfuziselo weZekariya 9:9 wesiKhalo saphakathi kobusuku kusemva kukaJulayi 2023.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Vuya ngovuyo olukhulu, ntombi yaseZiyon; khwaza, ntombi yaseYerusalem: yabona, uKumkani wakho uza kuwe; ulilungisa, enosindiso; ethobekile, ekhwele phezu kwe-esile, nethole, inzala ye-esile. Zekariya 9:9.

So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.

Ngoko ke uZekariya uyavumelana nokufanekiswa kukaIsaya kwabantu bakaThixo njengesithsaba, kodwa wongeza ukuba isithsaba sikwangumqondiso xa ebhala esithi, “ngokuba baya kuba njengamatye esithsaba, ephakanyisiwe njengomqondiso phezu komhlaba wakhe”; yaye uZekariya uqhubeka evakalisa uvuyo olunxulunyaniswa neempawu zikaYoweli “zengqolowa” ne“wayini entsha,” ngokuthi, “ingqolowa iya kubavuyisa abafana, newayini entsha iintombi.” Njengoko siqwalasela ingxelo yamanxila akwaEfrayim kwisahluko samashumi amabini anesibhozo, qaphelani ukuba esi sisahluko seBhayibhile esichaza “ukuphumla nokuhlaziya.” Esi sesinye seziqendu eziphambili eZibhalweni ezingemvula yasemva, ngoko ke la manxila akwaEfrayim amele ukuba ngawona manxila athetha ngawo uYoweli.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …

> Yeha isithsaba sokuzingca, kumaxhila akwaEfrayim, abo ubuhle babo obuzukileyo buyintyatyambo ebunayo, abaphezu kwentloko yeentili ezichumileyo zaboyiswe yiwayini! Yabonani, iNkosi inaye onamandla nonegongoma, oya kuthi, njengesaqhwithi sesichotho nesaqhwithi esitshabalalisayo, njengomkhukula wamanzi anamandla aphuphuma ngokugqithiseleyo, aziphose phantsi emhlabeni ngesandla. Isithsaba sokuzingca, amakhoboka ewayini akwaEfrayim, siya kunyathelwa phantsi ngeenyawo; nobuhle obuzukileyo obuphezu kwentloko yentili echumileyo buya kuba yintyatyambo ebunayo, bube njengesiqhamo sokuqala ngaphambi kwehlobo; athe lowo usibonayo, akusibona nje, sisese sandleni sakhe asiginye. Ngaloo mini uYehova wemikhosi uya kuba sisithsaba sozuko, abe ngunozala wobuhle, kwintsalela yabantu bakhe, abe ngumoya womgwebo kulowo uhleli emgwebeni, namandla kwabo babuyisela idabi esangweni. Kodwa nabo bonile ngenxa yewayini, nangenxa yesiselo esinxilisayo baphambukile endleleni; umbingeleli nomprofeti bonile ngenxa yesiselo esinxilisayo, baginywe yiwayini, baphambukile ngenxa yesiselo esinxilisayo; bayaphambuka embonweni, bayakhubeka emgwebeni. Kuba zonke iitafile zizele ngumhlanzo nokungcola, kangangokuba akukho ndawo icocekileyo. …

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Yimani nithabathe, nimangaliswe; khalani nizila, nikhale nisithi qwenge: banxilile, kodwa kungewayini; bayagxadazela, kodwa kungeziselo sinamandla. Kuba uYehova uniphalazele umoya wobuthongo obunzulu, wawavala amehlo enu; abaprofeti nabalawuli benu, ababoni, ubagqubuthele. Yaye umbono wako konke ube kuni njengamazwi encwadi etywiniweyo, abayinikela kofundileyo, besithi, Khawuyifunde le, ndiyakubongoza: aze athi, Andinako; kuba itywiniwe; ize incwadi inikelwe kongafundileyo, kusithiwa, Khawuyifunde le, ndiyakubongoza: aze athi, Andifundanga.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.

> Ngoko ke iNkosi yathi, Ngenxa yokuba aba bantu besondela kum ngomlomo wabo, bandizukisa ngemilebe yabo, kanti iintliziyo zabo bazisusile zaya kude nam, nokundoyika kwabo kum kufundiswa ngumthetho wabantu: ngenxa yoko, yabonani, ndiya kuqhubeka ndenze umsebenzi omangalisayo phakathi kwaba bantu, umsebenzi omangalisayo kwanommangaliso: kuba ubulumko babantu babo abazizilumko buya kutshabalala, nokuqonda kwababo baqondayo kuya kufihlwa. Yeha kwabo bafuna ukufihla amacebo abo eNkosini ngokuntywiliselayo, imisebenzi yabo isebumnyameni, baze bathi, Ngubani osibonayo? ngubani osaziyo? Inene, ukuguqula kwenu izinto niziphendulele phezulu-phantsi kuya kuthathwa njengodongwe lombumbi: kuba ingaba into eyenziweyo ingatsho na ngaye oyenzileyo, Akandenzanga? okanye into ebumbeneyo ingatsho na ngaye oyibumbileyo, Wayengenakuqonda? Isaya 28:1–8; 29:9–16.

The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:

INkosi iza kwenza “umsebenzi omangalisayo” phakathi kwamanxila akwaEfrayim njengoko isusa ubulumko nokuqonda kwawo, ezi zinto zimbini kanye ezinxulunyaniswa nokuqonda ukwanda kolwazi xa isigidimi sesiprofeto sityhiliwe. Ngabaziingqondi abaqondayo. Inxalenye “yomsebenzi omangalisayo” kukususa ulwazi olutyhilwa yiNgonyama yesizwe sakwaYuda ezingqondweni zamanxila akwaEfrayim. Ukwahlulwa kwabaziingqondi nabangendawo kuyinxalenye “yomsebenzi omangalisayo” weNkosi. Yiyo ivangeli elingunaphakade. Emva kokuba uKristu ekhokele amaYuda aphikisanayo ngomzekeliso wesidiliya, waza ngaloo ndlela wawabambisa ukuba azigwebe ngokwawo, Wabuza umbuzo kwiNdumiso 118:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Ilitye abalakhayo abalalayo lisuke laba yintloko yekona. Oku kwenziwe nguYehova; kungummangaliso emehlweni ethu. Le yimini awayenzileyo uYehova; siya kuvuya size sichulumache kuyo. IiNdumiso 118:22–24.

The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”

INkosi iza kwenza “umsebenzi omangalisayo nommangaliso” phezu kwamanxila akwaEfrayim, yaye oko kubandakanya ukususa kubo amandla okuqonda inyaniso. “Ilitye eliyintloko lembombo” liyamangalisa emehlweni abo banayo “iwayini entsha” kaYoweli.

The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.

Amanxila akanakuyifunda incwadi etywiniweyo nokuba bubunkokeli obumelwe “ngabafundileyo” okanye isininzi samakholwa esimelwe “ngabangafundanga.” Akunakwenzeka ukuba amanxila ayiqonde ngokuchanekileyo ingqina lobuprofeti leZibhalo, elimelwe “yincwadi etywiniweyo.” Amanxila akwaphindwa kabini achazwe njengabantu “abaphumileyo endleleni.” Oku kwakhona kubhaliwe kuIsaya wamashumi amabini anesibhozo, isiqendu esiphambili seSibhalo esimalunga nemvula yasemva, apho uIsaya achaza khona “ukuphumla nokuhlaziyeka” abangazange bakuve amanxila. “Ukuphumla nokuhlaziyeka” kungumyalezo, kuba kunokuviwa.

That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.

Obo butywala bubakhuphile amanxila endlelweni “yeendlela zakudala” zikaYeremiya, eyiyo “indlela” yokuhamba kuyo nokufumana imvula yasemva kwexesha, emelwe nguYeremiya ngokuba “kukuphumla.” Ukwaliwa kwesigidimi semvula yasemva kwexesha ngamanxila akwaEfrayim sisihloko esithile seLizwi likaThixo. Banxilile kuba bala ukubuyela kwimbali esisiseko enika umzekelo wembali yamakhulu alikhulu anamashumi amane anesine amawaka, eyimbali yemvula yasemva kwexesha.

The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.

“Umsebenzi omangalisayo” owenziwa phezu kwabanxila bakaEfrayim wenzeka ngexesha lokuthululwa kwemvula yamva. Ngexesha lemvula yamva umyalezo wokuvavanya uvelisa iindidi ezimbini zabanquli, ezibonakaliswa yi “wayini” abayiselayo. Abangendawo balile ukuseka ukusetyenziswa kwabo kwesiprofeto phezu kwemigca yembali engcwele, kanti abo basebenzisa indlela ethi “umgca phezu komgca” kaIsaya amashumi amabini anesibhozo basela i “wayini entsha.” Ukunxila kwabangendawo kubonakaliswa kukungakwazi kwabo ukuqonda isiprofeto, yaye imeko yabo yobumfama ibangelwe kukungavumi ukubuyela kwiindlela zakudala ezisisiseko. UYesu wakhalimela amaYuda aphikisanayo ngokubuza ukuba akazange na afunde ngelitye elaliwe, nelaba yintloko yekona.

The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.

Ilitye eliba yintloko yembombo limela ukuba inyaniso yesiprofeto yokuba isiseko okanye ilitye lembombo iphindwe kwilitye lesigqubuthelo. Ilitye le-alpha likwalilitye le-omega. Umgaqo oyintloko wesiprofeto omisela, uxhase, nendlela yokusebenza yomgca phezu komgca, (eyindlela yokusebenza yemvula yasemva) kukuba ukuqala kwento kubonakalisa isiphelo sento. Umgaqo oyintloko wesiprofeto kwintshukumo yamaMillerite wawungumgaqo wosuku lonyaka owangqinelwa xa ingelosi yeSityhilelo seshumi yehla. Umgaqo oyintloko wesiprofeto kwintshukumo yabangamakhulu alikhulu anamashumi amane anesine amawaka kukuba ukuqala kubonakalisa isiphelo, nto leyo eyangqinelwa xa ingelosi yeSityhilelo seshumi elinesibhozo yehla.

God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”

ILizwi likaThixo lesiprofeto lineenkcukacha ezininzi kakhulu ekuchazeni izinto ezichaphazelekayo ngemvula yamva. Enye yezo nyaniso yeyokuba amanxila akwaEfrayim awanakho ukuyiqonda imvula yamva, yaye oku kwafanekiswa ngamaYuda awayecebisa kuPetros ukuba abafundi babenxilile. Umgaqo oyintloko wale ndlela-msebenzi ubekwe ngokungqalileyo njenge-Alpha ne-Omega ngokuphindaphindiweyo ngaphakathi kweLizwi likaThixo, kodwa iLizwi litywiniwe kubo. Le ndlela-msebenzi, umthetho oyintloko wesiprofeto kunye nesigidimi semvula yamva, zezinye zezihloko ezingcwalisiweyo kumgca wesiprofeto wembali omelwe “njengomsebenzi omangalisayo.”

> Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.

> Kwabuya ilizwi likaYehova wemikhosi kum, lisithi, Utsho uYehova wemikhosi ukuthi, Ndibe nomona ngeZiyon ngomona omkhulu, ndaba nomona ngayo ngomsindo omkhulu. Utsho uYehova ukuthi, Ndibuyile eZiyon, ndiya kuhlala phakathi kweYerusalem; iYerusalem iya kubizwa ngokuba sisixeko senyaniso; nentaba kaYehova wemikhosi ibe yintaba engcwele. Utsho uYehova wemikhosi ukuthi, Kuya kubakho kwananjalo amadoda amakhulu namakhulu amabhinqa ahlala ezitratweni zaseYerusalem, elowo ephethe intonga yakhe esandleni ngenxa yobudala obuninzi. Nezitrato zesixeko ziya kuzala ngamakhwenkwe nangamantombazana edlala ezitratweni zaso.

> Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.

> Utsho uYehova wemikhosi ukuthi, Ukuba oku kukhangeleka kungummangaliso emehlweni entsalela yaba bantu kule mihla, kothi na kube ngummangaliso emehlweni am? utsho uYehova wemikhosi. Utsho uYehova wemikhosi ukuthi, Yabonani, ndiya kubasindisa abantu bam ezweni lasempuma, nasezweni lasentshonalanga; ndibazise, bahlale phakathi kweYerusalem; baya kuba ngabantu bam, mna ndibe nguThixo kubo, ngenyaniso nangobulungisa. Utsho uYehova wemikhosi ukuthi, Mazomelele izandla zenu, nina nilivayo kule mihla la mazwi ngomlomo wabaprofeti, ababekhona ngomhla wokusekwa kwesiseko sendlu kaYehova wemikhosi, ukuze yakhiwe itempile. Kuba phambi kwale mihla kwakungekho mvuzo wamntu, kungekho namvuzo wesilwanyana; kungekho luxolo kowaphumayo nakowangenayo ngenxa yembandezelo; kuba ndabamisela bonke abantu, elowo nxamnye nommelwane wakhe. Kodwa ngoku andiyi kuba kwintsalela yaba bantu njengakwimihla yangaphambili, utsho uYehova wemikhosi. Zekariya 8:1–11.

Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.

UZekariya uthi, “Mazomelele izandla zenu, nina nive ezi mini la mazwi ngomlomo wabaprofeti, ababekho ngemini okwabekwa ngayo isiseko sendlu kaYehova wemikhosi, ukuze itempile yakhiwe.” Oko kuqinisa abantu bakaThixo ngumyalezo wesiseko esiba lilitye lentloko. Lowo myalezo ngowokuba imbali yamaMillerite iyaphindwa embalini yekhulu elinamashumi amane anesine amawaka.

Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.

UKristu uyabuza, “Ukuba oku kungummangaliso emehlweni entsalela yaba bantu kule mihla, kungaba ngummangaliso na kwawam amehlo?” Lo mbuzo uchaza ixesha lesiprofeto “lomsebenzi omangalisayo” kaThixo ongumxholo womprofeti wonke, kodwa ukwabeka ixesha apho intshukumo yaseLawodike yabali lekhulu elinamashumi amane anesine amawaka iguquka ibe yintshukumo yaseFiladelfiya yabali lekhulu elinamashumi amane anesine amawaka. Lilo kanye elo xesha bafakwa ngalo uphawu, yaye likwangelo xesha intshukumo iguquka ukusuka kweyomkhosi iye kweyoloyiso, ekwanguwo nomzuzu apho umsebenzi wokudibanisa ubuThixo nobuntu phakathi kweli qela labantu ugqityezelwa, njengoko ingcwele ihlanjululwa ngokwenene. Oku kunokuqondwa kwezi ndinyana kuba imbali yesiprofeto emelwe “ngumsebenzi wakhe omangalisayo” ingummangaliso emehlweni kaThixo nasemehlweni entsalela, yaye “iliso ngeliso” luphawu lomanyano. Umanyano olumelweyo apha luthetha ngokufakwa uphawu kwabantu bakaThixo abalandela iMvana naphi na apho Iya khona, abaye bafikelela kwinqanaba lokuba bangakhetha ukufa kunokona nokumela kakubi isimilo sikaKristu.

Micah identifies the foundational history of ancient Israel as “marvelous things.”

UMika uchaza imbali esisiseko yakwaSirayeli wamandulo ngokuba “ziyimimangaliso.”

> According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.

> Njengeemihla yokuphuma kwakho ezweni laseYiputa ndiya kumbonisa izinto ezimangalisayo. Mika 7:15.

The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.

“Imisebenzi emangalisayo” yimbali esisiseko, ethi “imangalisayo” kuba loo mbali isisiseko iphinda ibonakale kwimbali yokugqibela, emelwe lilitye lentloko. “Imisebenzi emangalisayo” yimbali eqala ngelitye lembombo ize iphele “ngelitye lentloko.” “Imisebenzi yakhe emangalisayo” yabonakaliswa kwimbali kaMoses yaza yaphindwa kwimbali kaKristu. UMoses wayelilitye lembombo, yaye uKristu wayelilitye lentloko. Ngokwesiprofeto, uMoses nguAlfa yaye uKristu nguOmega.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.

> “Eqalisa kuMoses, oyena Alfa kanye wembali yeBhayibhile, uKristu wachaza kuzo zonke iziBhalo izinto ezingaye Yena.” The Desire of Ages, 797.

Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.

UMoses wafundisa, yaye uPetros wasebenzisa amazwi kaMoses ePentekoste ukubonakalisa ukuba uMoses wayengumfuziselo kaKristu.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Ke zona ezo zinto uThixo awazibonakalisa ngenxa engaphambili ngomlomo wabo bonke abaprofeti bakhe, ukuba uKristu umele ukubandezeleka, uzizalisekisile ngolo hlobo. Guqukani ke ngoko, nibuyele kuThixo, ukuze izono zenu zicinywe, ukuze kufike amaxesha okuhlaziyeka avela ebusweni beNkosi; aze athumele uYesu Kristu, lowo wayevakaliswe kuni ngenxa engaphambili; lowo izulu elimelwe ukumamkela kude kube ngamaxesha okubuyiselwa kweento zonke, awawathethayo uThixo ngomlomo wabo bonke abaprofeti bakhe abangcwele kususela ekusekweni kwehlabathi. Kuba inene uMoses wathi koobawo, INkosi uThixo wenu iya kunivusela umProfeti phakathi kwabazalwana benu, onjengam; niya kumva yena ezintweni zonke, konke athe wakuthetha kuni. Kwaye kuya kuthi, wonk’ umphefumlo ongayi kuva loo mProfeti, utshatyalaliswe phakathi kwabantu. Ewe ke, nabo bonke abaprofeti, kususela kuSamuweli nabo bonke abamlandelayo, bonke abathe bathetha, nabo baxela kwangaphambili ngezi mini. IZenzo 3:18–24.

Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.

UMoses njenge-alpha noKristu njenge-omega kwamiselwa ngungqina lwesibini lukaPetros ngoMoses ekuthululweni kwePentekoste, yaye ngokwenza oko uPetros ugxininisa aze achaze ukuba inxalenye ephambili yomyalezo wemvula yasemva kwexesha (kunye nempikiswano ephakanyisiweyo nxamnye nawo) ngumgaqo wesiprofeto othi “alpha and omega.” Loo mgaqo ngulowo ungumlingane wabantu abalikhulu elinamashumi amane anesine amawaka kumgaqo wonyaka/usuku kwimbali yamaMillerite. Umgaqo othi “alpha and omega” ngumgaqo ‘wesiseko esiba lilitye lentloko,’ ngumgaqo ‘kaMoses neMvana;’ yaye ngenxa yoko uchongwa luphefumlelo njengenye yeendinyana kwingoma yesidiliya, ekwayiyo ingoma kaMoses neMvana.

The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.

Isiqalo nesiphelo esimelelwa yimigca eyahlukeneyo yesiprofeto zimele imbali apho uThixo azizalisekisa khona “imisebenzi yakhe emangalisayo,” yaye kukukhanya okuphuma ekuqondeni oko kumelwa ngumfuziselo “wemisebenzi emangalisayo” okuguqula umLaodike abe ngumFiladelfiya, ngaloo ndlela abe lilitye etempileni eyakhiwayo, njengokuba itempile yamaMillerite yakhiwa kwiminyaka engama-46 ikhokelela kuOktobha 22, 1844, xa iNkosi yafika ngesiquphe etempileni yayo.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Ukuba kambe nithe nanambitha ukuba iNkosi inobabalo. Esiza kuyo, njengakwilitye eliphilileyo, elaliwe ngabantu inene, kodwa linyuliwe nguThixo, lixabisekile, nani ngokwenu, njengamatye aphilileyo, niyakhiwa nibe yindlu yokomoya, ububingeleli obungcwele, ukuze ninyuse imibingelelo yokomoya, eyamkelekileyo kuThixo ngoYesu Kristu. Ngenxa yoko kukwaqulethwe esiBhalweni ukuthi, Yabonani, ndibeka eZiyon ilitye lembombo eliyintloko, elinyuliweyo, elixabisekileyo; yaye lowo ukholwayo kuye akayi kudaniswa. Ngoko ke kuni nina nikholwayo, uxabisekile; kodwa kwabangathobeliyo, ilitye abalalayo abakhi, elo kanye lenziwe intloko yembombo, nilitye lokukhubekisa, neliwa lokukhubekisa, kwabo bakhubeka elizwini, bengathobeli; abamiselwa noko kanjalo. Ke nina niyinzala enyuliweyo, ububingeleli bobukumkani, uhlanga olungcwele, abantu abangabakaThixo ngokukhethekileyo; ukuze nivakalise iindumiso zalowo wanibizayo wanikhupha ebumnyameni waningenisa ekukhanyeni kwakhe okumangalisayo; nina enaningenabantu kwakade, ke ngoku ningabantu bakaThixo; nina beninganikwanga nceba, ke ngoku ninikwe inceba. 1 Petros 2:3–10.

To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.

Ukubizelwa ekukhanyeni kwakhe okumangalisayo kubonisa ixesha ekwenziwa ngalo ubizo olo, kuba umqondiso wendlela ka-1888, othe ngokuphefumlelwa wahlelwa ukuba uhambelane novukelo lukaKora kwimbali ye-alpha kaMoses, xa uziswa kwiintsuku zokugqibela uhambelana no-9/11, xa isigidimi saseLawodike sifika kunye nengelosi yesithathu ngokokuphefumlelwa. AmaLawodike esiprofetweni “ayimfama,” okuthetha ukuba asebumnyameni, yaye ubizo lokuphuma ebumnyameni lwaqalisa xa isigidimi saseLawodike safikayo ngo-1856, ngo-1888 nango-9/11. Ngo-9/11 “ubizo lokuphuma ebumnyameni” lwalungengobizo lokuqonda kuphela ukukhanya kwengelosi yeSityhilelo seshumi elinesibhozo, kodwa lwalukwalubizo kumvayo lokungena kanye kwimbali apho “imisebenzi emangalisayo” kaThixo iya kufumana ukuzaliseka kwayo okugqibeleleyo.

It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.

Kuye kwabonakaliswa ngokuphindaphindiweyo kule minyaka ingamashumi amathathu idlulileyo ukuba inkcazo yobuprofeti ye-“vangeli engunaphakade” yimbali apho inyaniso yobuprofeti ityhilwa, ethi iqalise inkqubo yokuvavanywa enamanyathelo amathathu, enezinto ezimbini ezahlulayo kwezo mvavanyo zintathu. Ezimbini zokuqala iimvavanyo zahlukile ngobume kwesithathu, kuba esesithathu sisilingo sokuhlola esibonakalisa ukuba uziphumelele na ezokuqala nezesibini iimvavanyo. Omnye umahluko kule vangeli ingunaphakade kukuba kufuneka uphumelele uvavanyo lwangoku ukuze ubandakanyeke kolulandelayo uvavanyo.

The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.

Imbali “yemisebenzi emangalisayo” ikwayimbali apho “iindaba ezilungileyo ezingunaphakade” zifikelela kuvuthondaba lwazo, kuba ilixa lomgwebo elibhengezwa yingelosi yokuqala nelichongwe njengeendaba ezilungileyo ezingunaphakade lifumana ukuzaliseka kwalo okugqibeleleyo liqala ngo-9/11. Umgwebo ekwakulumkiswayo ngawo kumaMillerite wawungo-Oktobha 22, 1844, xa ucango lwavalwayo emzekelisweni weentombi ezilishumi, ngaloo ndlela kungumfuziselo womthetho weCawa xa ucango luphinda luvalwe emzekelisweni weentombi ezilishumi. U-9/11 ubhengeza ukuba ilixa lomgwebo kaThixo wokuphumeza isigwebo liqala kumthetho weCawa, kanye njengoko amaMillerite abhengeza ukuba ilixa lomgwebo wophando laqala ngo-Oktobha 22, 1844.

From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”

Ukusuka ku-9/11 kuse kuye kutsho kumthetho weCawa lixesha elimele “njengezenzo zikaThixo ezimangalisayo,” yaye njengelitye lesiseko eliba “yintloko yekona,” yaye njengokuba “lixesha lePentekoste,” yaye njengokuba “inguHabakuki isahluko sesibini,” yaye njengokuba “lixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka,” yaye njengokuba “lixesha lovavanyo lomfanekiso werhamncwa,” yaye njengokuba “yivangeli engunaphakade,” yaye njengokuba “yimbali engcwele ka-1840 ukuya ku-1844,” yaye njengokuba iyimbali “yeSityhilelo isahluko seshumi,” yaye njengokuba “iyimbali ukusuka kubhaptizo lukaKristu kuse ekufeni kwakhe.”

The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.

Imbali emelwe ngendlela ye-fractal ngobhabhatizo lwaKhe yaqalisa ixesha leentsuku ezingama-2520 elaphela emnqamlezweni. Ubhabhatizo lukaKristu lwalumela ukufa kwaKhe, ukungcwatywa kwaKhe, novuko lwaKhe, olwazalisekiswa ngokwenene ekupheleni kweentsuku ezili-1260.

When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”

Xa uMoya oyiNgcwele wehla ekubhaptizweni kukaKristu, oko kwaba ngumfuziselo wokuhla kwesithunywa saseZityhilelweni ishumi elinesibhozo ngomhla we-9/11. Emva kweentsuku ezili-1260 zesiprofeto, iziganeko ezimelwe ngokomfuziselo lulo ubhaptizo zazalisekiswa ngokoqobo emnqamlezweni. Imbali esusela ekubhaptizweni ukuya emnqamlezweni iqulethe imbali yealpha engokomfuziselo ezalisekiswa ngokoqobo ekupheleni kwelo xesha. Iimbali zealpha neomega zingamafrakthali embali iyonke ngokubanzi. Imbali esusela ekubhaptizweni ukuya emnqamlezweni “yimisebenzi emangalisayo kaThixo,” kwaye loo mbali ikwamelwa “kukubhaptizwa kukaKristu,” kwanaku “kufa, ukungcwatywa nokuvuka” kwaKhe okungokoqobo, yaye ngenxa yoko ikwamelwa “kukungcwaliswa kobhaptizo kukaSirayeli wamandulo eLwandle oluBomvu,” kwanaku “kubhaptizo lwemiphefumlo esibhozo ngexesha lembali kaNowa.” Onke la maxesha amele imbali “yemisebenzi yaKhe emangalisayo.”

When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?

Xa kufikwa kwinani lesi-8 njengomfuziselo wovuko, kwaba yileyo miphefumlo isibhozo emkhombeni eyakhankanywa kuqala njengesimboli senani lesi-8; yaye ngokomthetho wokukhankanywa kokuqala, zonke iinkcukacha zesiprofeto zikwelo khankanyo lokuqala. Le miphefumlo isibhozo idlula isuka kumhlaba omdala isiya kumhlaba omtsha, akunjalo na?

Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.

Loo miphefumlo isibhozo yaphila yadlula ngexesha lemvula, kodwa bonke abo balayo umyalezo wesilumkiso wemvula bafa, akunjalo? Imiphefumlo “esi-8” eya kumhlaba omtsha emelwe yimbali yomyalezo wesilumkiso owaliweyo, ucango oluvaliweyo, imvula nomhlaba omtsha, yadlula kutshintsho lolawulo lwamaxesha ukusuka kwihlabathi elidala ukuya kwelimtsha.

The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”

Utshintsho lwamaxesha olwaba lubonakalisa loo miphefumlo isibhozo engamawaka alikhulu anamashumi amane anesine kukuwela ukusuka eLawodike ukuya eFiladelfiya, olukwangulutshintsho olusuka kwibandla elisemfazweni elenziwe yingqolowa nokhula lusiya kwibandla eloyisileyo elenziwe kuphela ngumnikelo wengqolowa yeziqhamo zokuqala, ophakanyiselwa phezulu njengomnikelo womqondiso ukuze ubonwe lihlabathi lonke, kufana nokujonga isikhephe esinye sodwa phezu kwamanzi avuthuzayo. Abo bantu ngabasi-8 abavela kwaba-7, yaye imbali yokuwela komkhombe kunye nokuwela koLwandle oluBomvu zombini ziyimizekeliso “yemisebenzi Yakhe emangalisayo.”

Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.

Ezo miphefumlo ngabo abo bavuswayo ukuzalisekisa iSityhilelo 11:11. Bangabantu bomnqophiso kaThixo, bemelwe nguyise uAbraham, owathwala umqondiso womnqophiso ngolwaluko olwalumele lwenzeke ngomhla wesibhozo.

All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.

Yonke le migca imele ixesha elifanayo, yaye elo xesha liqala ngeziseko ze-9/11 lize liphele ngomthetho weCawa. I-9/11 lilitye lesiseko yaye umthetho weCawa ulilitye eliyintloko. Kwimbali yokwakhiwa kwakhona kweYerusalem ngexesha likaNehemiya noEzra, isiseko sagqitywa ngexesha lembali yommiselo wokuqala, yaye itempile ngokwayo yagqitywa kakuhle phambi kommiselo wesithathu. Kwimbali yamaMillerite iziseko zamiselwa ngoMeyi ka-1842 xa kwapapashwa itshathi ka-1843. Itempile yamaMillerite yayiza kuthabatha iminyaka engamashumi amane anesithandathu isakhiwa, ukususela ku-1798 kuse ku-1844. Phambi ko-Oktobha 22, 1844 itempile yamaMillerite yayisele igqityiwe, ilitye eliyintloko linguKhalelo Lasezinzulwini Zobusuku. Xa uKhalelo Lasezinzulwini Zobusuku lwafikelela esiphelweni ngomhla ka-Oktobha 22, 1844, ialfa nommiselo wesithathu ka-457 BC badibana nomfuziselo wabo kwi-omega ka-1844. U-457 BC njengialfa yeminyaka engama-2300, no-1844 njengeomega. Zombini ziyafana kwinqanaba elithile, kuba ummiselo okanye ingelosi zombini ziyimiyalezo, yaye zombini zifuzisela umthetho weCawa, apho kuya kubakho ummiselo nalapho umyalezo wengelosi yesithathu uya kudumba ube sisikhalo esikhulu.

From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”

Ukususela ngowama-457 BC kude kube ngowama-408 BC, iminyaka engamashumi amane anesithoba yachongwa nguDaniyeli njengexesha amaYuda aya kuthi ngalo agqibe ukwakha kwakhona “isitalato siya kwakhiwa kwakhona, nodonga, kwanamaxesha anzima.”

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Yazi ke ngoko, uqonde, ukuba kususela ekuphunyweni komyalelo wokubuyisela nokwakha iYerusalem, kude kuse kuMesiya iNkosana, kuya kuba ziiveki ezisixhenxe, neeveki ezingamashumi amathandathu anesibini; isitalato siya kuphinda sakhiwe, nodonga ngokunjalo, kwanamaxesha enkathazo. Daniyeli 9:25.

457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.

457 BC no-1844 ziyi-alpha ne-omega zesiprofeto seminyaka engama-2300. Zombini zimela ngokomfuziselo umthetho weCawe, kuba njengokuba ziyi-alpha ne-omega ziyafana, yaye ukudana kuka-1844 kudityaniswa ngokuphefumlelwa nokudana komnqamlezo. Ukuba u-1844 ufuzisela umnqamlezo, yaye kunjalo, ngoko iqabane lalo le-alpha (457 BC) nalo lenza kwangokunjalo. U-1844 ukuya ku-1863 ubonakalisa inkqubo yokuvavanywa kwengelosi yesithathu. Loo nkqubo yokuvavanywa imelwe yiminyaka engama-49 phakathi komyalelo wesithathu, umyalelo womthetho weCawe, nokugqitywa komsebenzi wesitrato nodonga okwenzeka ngexesha lembandezelo.

457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.

Ukusukela ku-457 BC ukuya ku-408 BC kuyimbali ye-alpha yeminyaka engama-2300, ebonisa imbali ye-omega ka-1844 ukuya ku-1863. Ezo mbali zimbini zibonisa imbali yamawaka alikhulu anamashumi amane anesine amawaka emva kokuba etywiniwe ngexesha lomthetho weCawa kude kuvalwe ubabalo loluntu. Umsebenzi wamawaka alikhulu anamashumi amane anesine amawaka kukubizela amadoda nabafazi ukuba babuyele “ezindleleni zakudala,” nto leyo uIsaya ayibonisa njengokwakha kwakhona iindawo ezindala ezachithwayo, yaye uYeremiya ayichaza njengendlela ekhokelela kwisigidimi semvula yasemva. “Udonga” ngumthetho kaThixo, lowo amawaka alikhulu anamashumi amane anesine amawaka aya kuwumela ehlabathini lonke njengomqondiso. Oku kuya kwenzeka ngamaxesha obunzima beshwangusha sesithathu sobuSilamsi, kuba bubona ubuSilamsi obucaphukisa iintlanga. Umsebenzi lawo maxesha obunzima uya kuqhubeka de uMikayeli asukume.

So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.

Ngoko ke, ukuba unokubona ukuba u-457 BC ukuya ku-408 BC lixesha lesiprofeto elaqala ngommiselo wesithathu laza lamela ngokomfuziselo ixesha lesiprofeto elaqala ngowe-1844 ngokufika kwengelosi yesithathu laza laphela ngowe-1863, ngoko unokubona ukuba ukunxulumana kwazo nesiprofeto seminyaka engama-2300, nokuba njengendawo yokuqala okanye njengendawo yokuphela, kuzichaza njenge-alpha ne-omega ngokunxulumene omnye nomnye. Amaxesha obunzima kaNehemiya abonisa ixesha elinzima elakhokelela kwiMfazwe Yamakhaya laza layiquka. Ixesha leminyaka engamashumi amane anesithoba kwimbali ye-alpha limele ixesha leminyaka eli-19 kwimbali ye-omega. Elo xesha leminyaka eli-19 nalo lamelwa yiminyaka eli-19 ekuqaleni kwesiprofeto seminyaka engama-65 sikaIsaya.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Kuba intloko yeSiriya yiDamasko, nentloko yeDamasko inguRezini; kwaye zingekapheli iminyaka emashumi mathandathu anesihlanu, uEfrayim uya kwaphulwa, ukuze angabi saba ngabantu. Isaya 7:8.

Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.

UIsaya walubeka phandle olu siprofeto ngo-742 BC, yaye kwiminyaka eli-19 kamva, ngo-723 BC, ubukumkani basemantla bathinjwa basiwe ekuthinjweni iminyaka eyi-2520, ephela ngo-1798. Le minyaka ili-19 ukusuka ku-742 BC ukuya ku-723 BC ihambelana nale minyaka ili-19 ukusuka ku-1844 ukuya ku-1863, kuba iminyaka eli-19 yokuqala yi-alpha yalo siprofeto, yaye eyi-19 yokugqibela yi-omega. Kule mbali yeminyaka eli-19, ukumkani okhohlakeleyo uAhazi wajongana noIsaya ngesigidimi semvula yangasemva, njengoko simelwe kwivesi yesibhozo njengesigidimi se-“zihlandlo zisixhenxe.” UAhazi wasala esi sigidimi, njengoko kwenjenjalo neAdventism yamaMillerite aseLawodike ngo-1863.

During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.

Ngelo xesha, umbingeleli omkhulu ka-Ahazi watyelela eAsiriya, wabuya noyilo lwetempile yabo yobuhedeni, yaye uAhazi wayakha entendelezweni yetempile kaThixo. Lo mgca uhambelana nebali lomprofeti ongathobeliyo owayengafanele abuyele kwaYuda ngendlela awayeze ngayo, kodwa wenjenjalo waza wakhohliswa ngumprofeti wobuxoki nomxoki, emele ukubuyela kwindlela yokusebenza yobuProtestanti obuwexukileyo ukuze kufihlwe ukuqonda kwamaMillerite “kwamaxesha asixhenxe,” ekuzalisekeni okuqhelekileyo kwenja ebuyela emhlanzweni wayo.

This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”

Oku kwakusenzeka ngoxa iMfazwe yaMakhaya phakathi kobukumkani basemantla nobobasemazantsi yayiqalisa, ngaloo ndlela ifanekisa iMfazwe yaMakhaya eUnited States xa ixesha leminyaka eli-19 laphindwa. U-742 BC ukuya ku-723 BC umele ixesha leminyaka eli-19 ukusuka ku-1844 ukuya ku-1863, elimele ixesha elisuka kumthetho weCawa ukuya ekuvalweni kocweyo lovavanyo. Imbali ka-9/11 ukuya kumthetho weCawa yimbali yovavanyo lomfanekiso werhamncwa ngaphakathi kweUnited States, oluphindaphindwayo kuvavanyo lomfanekiso werhamncwa wehlabathi oluqala kumthetho weCawa. Ngenxa yesi sizathu, amaxesha eminyaka eli-19 amele umthetho weCawa ukuya ekuvalweni kocweyo lovavanyo, akwamele nembali ka-9/11 ukuya kumthetho weCawa, eyimbali “yemisebenzi yakhe emangalisayo.”

We will continue in the next article.

Siza kuqhubeka kwinqaku elilandelayo.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.

> Kwafika ilizwi likaYehova kum, lisithi, Nyana womntu, siyintoni na eso saga eninaso ezweni lakwaSirayeli, nisithi, Imihla iyalibaziseka, nombono wonke uyasilela? Baxelele ke ngoko ukuthi, Itsho iNkosi uYehova ukuthi; Ndiya kusiphelisa eso saga, bangabi saphinda basisuse njengesaga kwaSirayeli; uze uthi kubo, Imihla isondele, nokuzaliseka kombono wonke. Kuba akusayi kubakho sabakho mbono ulilize nokuvumisa okugudileyo phakathi kwendlu kaSirayeli. Kuba ndinguYehova: ndiya kuthetha, nelizwi endiya kulithetha liya kwenzeka; alisayi kuphinda lilibaziseke; kuba ngemihla yenu, ndlu evukelayo, ndiya kulithetha ilizwi, ndilenze, itsho iNkosi uYehova.

> Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Laphinda lafika ilizwi likaYehova kum, lisithi, Nyana womntu, yabona, abo bendlu kaSirayeli bathi, Umbono awubonayo ngowemihla emininzi ezayo, yaye uprofeta ngamaxesha akude. Ngoko ke yithi kubo, Itsho iNkosi uYehova ukuthi, Akusayi kuphinde kulibaziseke nalinye lamazwi am; kodwa ilizwi endilithethileyo liya kwenziwa, itsho iNkosi uYehova. Hezekile 12:21–28.

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