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

Incwadi kaJoweli neBandla labaSeventh-day Adventist laseLawodikeya - Inombolo Yesikhombisa

Number Seven

Inombolo Yesikhombisa

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.

Ezihlokweni ezimbalwa zokuqala safaka isiqephu esivela ku-The Desire of Ages esikhuluma ngoKristu ethula umfanekiso wesivini kumaJuda ayengabangwa-bangayo. Umfanekiso wengoma yesivini futhi uyiyo ingoma kaMose neyeWundlu, eculwa yizinkulungwane eziyikhulu namashumi amane nane; kanti ugqozi luyasazisa ukuthi “ingoma” esiprofethweni imelela “isipiliyoni.” Izinkulungwane eziyikhulu namashumi amane nane zilandela iWundlu nomaphi lapho liya khona, ngakho ziyohamba kuleso sipiliyoni esifanayo nesahlanganwa noKristu noMose. UKristu, njengomele i-omega yomlando wesiprofetho wakwa-Israyeli wasendulo, noMose, njengomele i-alpha yomlando wesiprofetho wakwa-Israyeli wasendulo, bobabili baphila ezikhathini ezihambelanayo lapho abantu besivumelwano sangaphambili babedluliswa, kuyilapho kwakukhethwa abantu besivumelwano esisha. Izinkulungwane eziyikhulu namashumi amane nane zicula ingoma kaMose neyeWundlu ngokudlula emlandweni lapho abantu besivumelwano sangaphambili bedluliswa khona—ngenkathi iNkosi ingena esivumelwaneni nabantu Bayo bokugcina besivumelwano.

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.

Ngokwesiprofetho, ngesikhathi uKristu ethula umfanekiso, kuhambisana noPetru ekhuluma namaJuda aphikisanayo ngePhentekoste. Enhlekeleleni yokugcina, uJesu ethula umfanekiso kumaJuda aphikisanayo umelela labo abahlabelela ingoma yesivini kwizidakwa zakwa-Efrayimi. UPetru wethula yona leyo ngoma ngePhentekoste, kuphela nje ukuthi uyihlabelela ngesihluthulelo sikaJoweli. Ingoma yesivini iyingoma yabantu besivumelwano sangaphambili abahlukaniswa emshadweni ngesikhathi esifanayo nalapho abantu besivumelwano esisha beshadiswa neNkosi. Izintombi ezadumala zangena esikhathini sokulibala zazilindele umshado, futhi ukugcwaliseka okuphelele kungaba ukuthi zilindele ukubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane.

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 kaJoweli iqala ngesahluko saso sokuqala sichaza ukuthi isivini sikaNkulunkulu sibhujiswe abaphuza iwayini neziphuzo ezinamandla, abanqunyelwe “iwayini elisha” emilonyeni yabo. Ngokushesha nje lapho uJesu etshela amaJuda ukuthi umbuso wawo uyakuthathwa kuwo unikezwe iqembu labalimi abayoveza izithelo eziyizo zesivini, uJesu washintsha indlela yokukhuluma wabhekisa etsheni legumbi ethempelini elalibekwe eceleni, kodwa elalimiselwe ukuba libe yitshe eliyinhloko lesiphetho. Ukuqala kwakuzophindwa ekugcineni, futhi lapho leli qiniso libekwa obala, limelelwa njeng “elimangalisayo.”

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 wokukhulunywa kokuqala” eZwini likaNkulunkulu usazisa ukuthi, ngenxa yokuthi uJoweli uqala ngokukhuluma ngokubhujiswa kwesivini, lokho kuyiphuzu eliyinhloko lobufakazi bakhe. UJoweli akayedwa, ngokuba bonke abaprofethi abakhulu baqala ubufakazi babo ngokukhuluma ngezono nesimo esilahlekile sika-Israyeli.

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 amabili nesishiyagalombili, “amadoda adelelayo abusayo” e-“Jerusalema” amelwe “njengezidakwa zakwa-Efrayimi,” nanjenge- “mqhele wokuzidla.” “Umqhele” umele ubuholi, kanti “ukuzidla” kumele isimilo sikaSathane.

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.

Izidakwa ziqhathaniswa nensali (“okusele”) eba “umqhele” kaNkulunkulu wenkazimulo, ngoba ngesikhathi semvula yangemuva iNkosi imisa “umbuso” wayo wenkazimulo, njengoba kufanekiselwa ukuyimisa kwayo “umbuso womusa” esiphambanweni. Umbuso womusa esiphambanweni ufanekisela umbuso wenkazimulo ngesikhathi somthetho weSonto.

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 yokugcina yaqala ngo-9/11 ngesikhathi kuqala futhi ukubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane kanye nokwahlulelwa kwabaphilayo. Esikhathini sokubekwa uphawu, ukuthululwa kukaMoya oNgcwele kwaqala ngo-9/11, njengoba uJesu aphefumula amaconsi ambalwa. Kuyisisekelo, futhi ukuthululwa kukaMoya oNgcwele eKhalweni laphakathi kwamabili kuyitshe lesivalo. “Okumangalisayo” kuwuphawu lwenkathi yokuthululwa komoya kusukela “ku-9/11 kuze kube ngumthetho weSonto.”

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.

Uphawu oluhambisanayo, nokho oluphikisanayo, “lomqhele” omelela ubuholi, lubekwa endabeni ka-Isaya amashumi amabili nesishiyagalombili lapho izidakwa ezibusa iJerusalema zedluliswa, kwase kunikezwa insali ubuholi bebandla likaNkulunkulu. Lokhu kufanekisa umfanekiso wesivini. Umqhele wesidakwa uyasuswa, bese kuba yizinkulungwane eziyikhulu namashumi amane nane ezingumqhele omelela umbuso kaKristu. U-Isaya ufundisa iqiniso elifanayo esahlukweni samashumi amabili nambili lapho uShebina ephonswa ezweni elikude futhi esikhundleni sakhe kufakwa u-Eliyakimi. Noma ngabe kuyizidakwa zakwa-Efrayimi noma uShebina esahlukweni samashumi amabili nambili, kokubili kumelela ubuholi babantu bakaNkulunkulu besivumelwano sakhe sangaphambili obudluliswa.

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.

UZakariya ukhomba ukuNgena Kwenkosi ngodumo, okuyiSikhalo Saphakathi Kobusuku futhi, futhi amavesi alandelayo avumelana no-Isaya ngokukhomba abantu bakaNkulunkulu njengomqhele.

> 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.

> Jabula kakhulu, ndodakazi yaseSiyoni; memeza, ndodakazi yaseJerusalema: bheka, iNkosi yakho iza kuwe: ilungile, futhi iletha insindiso; imnene, futhi igibele embongolweni, yebo, etholeni, embungwini wembongolo. Ngiyakuwuqeda umnqwazi wempi kwa-Efrayimi, nehhashi eJerusalema, nomnsalo wempi uyakunqunywa: yena uyakukhuluma ukuthula ezizweni: nombuso wakhe uyakusuka elwandle uye kwelinye ulwandle, nasemfuleni uye emikhawulweni yomhlaba.

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

> Nawe futhi, ngegazi lesivumelwano sakho ngibakhululile abathunjwa 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.

> Phendukelani enqabeni eqinile, nina ziboshwa zethemba; nanamuhla ngiyamemezela ukuthi ngiyakubuyisela okuphindwe kabili; lapho sengigobele uJuda ukuba abe ngowami, ngagcwalisa umnsalo ngo-Efrayimi, ngavusa amadodana akho, wena Siyoni, amelane namadodana akho, wena Grisi, ngakwenza waba njengenkemba yeqhawe 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.

> UJehova uyakubonakala phezu kwabo, umcibisholo wakhe uphume njengombani; iNkosi uJehova iyakukhala icilongo, ihambe ngezivunguvungu zaseningizimu. UJehova Sebawoti uyakubavikela; bayakudla, banqobe ngamatshe esihlilingi; bayakuphuza, benze umsindo njengongokwewayini; bayakugcwala njengezitsha, nanjengamakhona e-altare. UJehova uNkulunkulu wabo uyakubasindisa ngalolo suku njengomhlambi wabantu bakhe; ngokuba bayakuba njengamatshe omqhele, ephakanyisiwe njengophawu ezweni lakhe. Ngokuba bukhulu kangakanani ubuhle bakhe, nobukhazikhazi bakhe bukhulu kangakanani! amabele ayakuthokozisa izinsizwa, newayini elisha izintombi. Zakariya 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.

Ivesi leshumi nanye (9/11) lithi, “Nawe futhi, ngenxa yegazi lesivumelwano sakho, ngikhulule iziboshwa zakho emgodini ongenamanzi.” UKristu wasiqinisa isivumelwano nabaningi isonto elilodwa, futhi lelo sonto laqala ekubhabhathizweni kwaKhe. Iminyaka emithathu nengxenye uKristu wahamba phakathi kwabantu, futhi esikhathini sokuphetha saleyo minyaka emithathu nengxenye uKristu wagcwalisa isibikezelo sikaZakariya esakhomba ukungena okunqobayo kukaMesiya eJerusalema. Ukukhala Kwaphakathi Kwamabili kwaqala inkathi eyaholela ekufeni, ekungcwatshweni nasekuvukeni kukaKristu. Ukubhabhathizwa kukaKristu kumelela ukufa kwaKhe, ukungcwatshwa kwaKhe, nokuvuka kwaKhe, ngakho ukuqala nokuphela kwenkathi yeminyaka emithathu nengxenye kuyafana.

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.

Ubhapathizo lukaKristu lufanekisela u-9/11, futhi u-9/11 uphawula ukuqala kwenkathi ephela emthethweni weSonto. Ku-9/11 imvula yamuva yaqala ukuconsa, futhi emthethweni weSonto ithululwa ngaphandle kwesilinganiso, njengoba kufanekiswa uKristu ephefumulela phezu kwabafundi amaconsi ambalwa emvula kusengaphambili kokuthululwa 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.”

UZakariya 9:11 uyahambisana no-9/11 kanye nokuKhalwa Kwaphakathi Kwamabili okuholela emthethweni weSonto. Ngo-9/11 umyalezo waseLawodikeya wafika njengeqiniso lamanje, njengoba kwenzeka ngo-1856 nango-1888. Umyalezo waseLawodikeya unikezwa abantu abangazi ukuthi bafile. Baphakathi “emgodini” bengenawo umyalezo wemvula yokugcina, ngokuba umgodi wabo awunamanzi. Uma iLawodikeya ibingaphendula nje ekungqongqozweni ezinhliziyweni zabo, iNkosi ibingabakhuphula ibakhiphe emgodini, ngokuba kuze kuvalwe isikhathi somusa emthethweni weSonto, “bayiziboshwa zethemba.”

> 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.

> Kepha nalo, ngegazi lesivumelwano sakho ngikhulule iziboshwa zakho emgodini ongenamanzi. Buyelani enqabeni, nina ziboshwa zethemba; nanamuhla ngiyamemezela ukuthi ngizakubuyisela okuphindwe kabili kuwe. Zakariya 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.

U-9/11 wanika amandla umlayezo owafika ngo-1989. Lowo mlayezo ungumyalezo wengelosi yesithathu, kodwa ngokwesakhiwo nangamagama omnyakazo wokuvuselelwa kweMillerite, u-1989 waphawula ukufika kwengelosi yokuqala. Umlayezo wengelosi yokuqala wanikwa amandla ngo-11 Agasti 1840 ngokugcwaliseka kwesiprofetho esimayelana ne-Islamu, futhi lokhu kukhomba ukuthi ukufika kwengelosi yesithathu ngo-1989 kwakuyonikwa amandla ngokugcwaliseka kwesiprofetho esimayelana ne-Islamu.

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.

Lapho isiprofetho se-Islam saqinisekiswa ngo-Agasti 11, 1840, ingelosi yesAmbulo ishumi yehla, ngaleyo ndlela yenza uhlobo lokwehla kwengelosi yesAmbulo ishumi nesishiyagalombili ngo-9/11. Ukunikezwa amandla kwengelosi yokuqala ngo-1840, kanye nokunikezwa amandla kwengelosi yesibili ngo-1844, kokubili kwenza uhlobo lokunikezwa amandla kwengelosi yesithathu ngo-9/11. UJulayi 18, 2020 kwaba ukufika kwengelosi yesibili njengoba kufanekiswe ukudumala kokuqala kwamaMillerite ngo-Ephreli 19, 1844. Imilando yakho kokubili ukunikezwa amandla kwezingelosi zokuqala nezesibili emlandweni wamaMillerite, kanye nomlando wokunikezwa amandla kwengelosi yesithathu ngo-9/11, kunikeza ofakazi bokunikezwa amandla komlayezo Wokukhala Kwaphakathi Kwamabili owafika 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.

Isikhathi sokubekwa uphawu siqala ngo-9/11 siphele ngomthetho weSonto. Siqala ngoKristu ephefumulela amaconsi ambalwa emvula yokugcina, futhi siphela ngezilimi zomlilo ezithwala umlayezo ziye emhlabeni ngePentekoste. UPetru wakhomba iPentekoste njengokugcwaliseka kukaJoweli. Njengoba kunjalo ngempela, lokho kuqinisa ukuthi ukuphefumula kukaKristu nakho kwakuwukugcwaliseka kukaJoweli, ngoba inkathi yePentekoste inesiqalo nesiphetho esiqondile esibonisa ukuthi i-alpha futhi iyi-omega. Ngosuku lokuvuka kukaKristu kwanikelwa umnikelo wezithelo zokuqala zebhali, kwathi ezinsukwini ezingamashumi amahlanu kamuva ngePentekoste kwaphakanyiswa umnikelo wezithelo zokuqala zikakolweni. U-9/11 umele ngokwesifaniso uMemezelo Waphakathi Nobusuku ofika masinyane ngaphambi komthetho weSonto futhi uholela kuwo. Ukugcwaliseka okuphelele komfanekiso kaZakariya 9:9 woMemezelo Waphakathi Nobusuku kungemuva 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.

> Jabula kakhulu, ndodakazi yaseSiyoni; memezela, ndodakazi yaseJerusalema: bheka, iNkosi yakho iza kuwe: ilungile, futhi iletha insindiso; ithobekile, igibele imbongolo, yebo, etholeni, eliyinzalo yembongolo. Zakariya 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.

Ngakho uZakariya uyavumelana nokufanekiswa kuka-Isaya kokuthi abantu bakaNkulunkulu bayingqongqo, kodwa yena uyenezela ngokuthi leyo ngqongqo futhi iyisibonakaliso, lapho ebhala ethi, “ngokuba bayakuba njengamatshe engqongqo, ephakanyisiwe njengesibonakaliso phezu kwezwe lakhe,” futhi uZakariya uphinde avumelanise injabulo ehlotshaniswa nezifanekiselo zikaJoweli “zokusanhlamvu” kanye “newayini elisha,” ngokuthi, “ukusanhlamvu kuyakujabulisa izinsizwa, newayini elisha izintombi.” Njengoba sicabanga ngendaba yezidakwa zakwa-Efrayimi esahlukweni samashumi amabili nesishiyagalombili, qaphelani ukuthi lesi yisahluko seBhayibheli esichaza “ukuphumula nokuvuselelwa.” Lesi singesinye sezigaba eziyinhloko emiBhalweni eziphathelene nemvula yokugcina, ngakho lezi zidakwa zakwa-Efrayimi kumelwe zibe yizo kanye izidakwa uJoweli akhuluma ngazo.

> 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. …

> Maye kumqhele wokuzidla, kwizidakwa zakwa-Efrayimi, obuhle bazo obukhazimulayo buyimbali ebunayo, obuphezu kwenhloko yesigodi esivundileyo sabanqotshwe yiwayini! Bhekani, iNkosi inoyedwa onamandla noqinileyo, oyakuthi njengesiqhwithi sesichotho nangesiphepho esibhubhisayo, njengozamcolo wamanzi amakhulu achichimayo, ayiphosele phansi emhlabathini ngesandla. Umqhele wokuzidla, izidakwa zakwa-Efrayimi, uyakunyathelwa phansi ngezinyawo; nobuhle obukhazimulayo, obuphezu kwenhloko yesigodi esivundileyo, buyakuba yimbali ebunayo, bube njengesiqhamo sokuqala ngaphambi kwehlobo; okuthi lowo osibonayo, nxa esesibonile, esesiphethe ngesandla sakhe asigwinye masinyane. Ngalolo suku uJehova Sebawoti uyakuba ngumqhele wenkazimulo, nesigqoko sobuhle, kwinsali yabantu bakhe, abe ngumoya wokwahlulela kulowo ohlezi ekwahluleleni, abe ngamandla kulabo ababuyisela impi esangweni. Kodwa labo futhi baphambukile ngenxa yewayini, badukiswa yisiphuzo esinamandla; umpristi nomprofethi baphambukile ngenxa yesiphuzo esinamandla, baminywe yiwayini, badukiswa yisiphuzo esinamandla; bayaphambuka embonweni, bayakhubeka ekwahluleleni. Ngokuba onke amatafula agcwele ukuhlanza nokungcola, kuze kungabi khona ndawo ehlanzekileyo. …

> 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.

> Zibambezeleni, nimangale; khalani kakhulu, nimemeze: badakiwe, kodwa akusilo iwayini; bayazulazula, kodwa akusiso isiphuzo esinamandla. Ngokuba iNkosi ithululele phezu kwenu umoya wobuthongo obukhulu, yavalela amehlo enu; abaprofethi nababusi benu, ababoni, ibembathisile. Futhi umbono wakho konke usuphenduke kini waba njengamazwi encwadi evaliwe, abantu abayinikela kofundileyo, bethi: Ngiyacela, funda lokhu; yena athi: Angikwazi; ngokuba ivaliwe. Incwadi inikelwa nakongafundileyo, kuthiwa: Ngiyacela, funda lokhu; yena athi: Angifundile.

> 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.

> Ngakho iNkosi yathi: Ngokuba lesi sizwe sisondela kimi ngomlomo waso, nangezindebe zaso siyangidumisa, kodwa sisuse inhliziyo yaso kude nami, nokungesaba kwaso kimi kufundiswa ngumthetho wabantu; ngakho-ke, bhekani, ngiyakwenza futhi umsebenzi omangalisayo phakathi kwalesi sizwe, yebo, umsebenzi omangalisayo nesimangaliso; ngokuba ukuhlakanipha kwabahlakaniphileyo baso kuyakubhubha, nokuqonda kwabahlakaniphileyo baso kuyakufihlwa. Maye kwabakha amacebo abo ngokujulile ukuze bawafihle eNkosini, nemisebenzi yabo isebumnyameni, bathi: Ngubani osibonayo na? ngubani osaziyo na? Impela ukuguqula kwenu izinto nibhekise phansi naphezulu kuyakubhekwa njengobumba lombumbi; ngokuba umsebenzi ungasho yini ngomenzi wawo ukuthi, Akangenzanga? noma into ebunjiweyo ingasho yini ngombumbi wayo ukuthi, Wayengenakuqonda? U-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 izokwenza “umsebenzi omangalisayo” phakathi kwezidakwa zakwa-Efrayimi njengoba isusa ukuhlakanipha kwazo nokuqonda kwazo, lezo zinto ezimbili uqobo ezihlotshaniswa nokuqonda ukwanda kolwazi lapho umlayezo wesiprofetho uvulwa ungasavaliwe. Abahlakaniphileyo yibo abaqondayo. Ingxenye “yomsebenzi omangalisayo” ukususa ezingqondweni zezidakwa zakwa-Efrayimi ulwazi oluvulwa lungasavaliwe yiNgonyama yesizwe sakwaJuda. Ukuhlukaniswa kwabahlakaniphileyo nababi kuyingxenye “yomsebenzi omangalisayo” weNkosi. Yivangeli laphakade. Emva kokuba uKristu ehole amaJuda ayethanda ukuphikisana ngomfanekiso wesivini, ngalokho ewabamba ukuba azigwebele wona ngokwawo, Wabuza umbuzo ovela kumaHubo 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.

> Itshe abakhi abasinqabile sesiphenduke itshe eliyinhloko legumbi. Lokhu kwenziwe yiNkosi; kuyamangalisa emehlweni ethu. Lolu usuku alwenzileyo iNkosi; siyakuthokoza futhi sijabule kulo. AmaHubo 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 izakufeza “umsebenzi omangalisayo nesimanga” phezu kwezidakwa zakwa-Efrayimi, futhi lokhu kuhlanganisa ukususa amandla azo okuqaphela iqiniso. “Itshe lenhloko legumbi” liyamangalisa emehlweni alabo abanalo “iwayini elisha” likaJoweli.

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.

Izidakwa azinakuyifunda incwadi eboshiwe ngophawu, kungakhathaliseki ukuthi kuyibuholi obumelwe njengaba “fundileyo” noma abangewona abaholi abamelwe “ngabangafundile.” Akunakwenzeka ukuba izidakwa ziqonde ngokufaneleyo ubufakazi besiprofetho bemiBhalo, obumelwe “yincwadi eboshiwe ngophawu.” Izidakwa futhi zikhonjwa kabili njengabantu “abaphambukileyo endleleni.” Lokhu kuphinde kubhalwe ku-Isaya amashumi amabili nesishiyagalombili, indima evelele yemiBhalo emayelana nemvula yokugcina, lapho u-Isaya ekhomba khona “ukuphumula nokuqabuleka” izidakwa ezingazange zikulalele. “Ukuphumula nokuqabuleka” kungumyalezo, ngokuba kungalalelwa.

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.

Lokho kudakwa kubasuse izidakwa endleleni “yamagugu amadala” kaJeremiya, okuyiyo “indlela” okufanele kuhanjwe kuyo ukuze kutholakale imvula yamuva, emelwe njengo “ukuphumula” nguJeremiya. Ukwenqatshwa komlayezo wemvula yamuva yizidakwa zakwa-Efrayimi kuyisihloko esiqondile seZwi likaNkulunkulu. Zidakile ngoba zenqaba ukubuyela emlandweni oyisisekelo ohlinzeka ngesibonelo esiyipulani somlando wabantu abayizinkulungwane eziyikhulu namashumi amane nane, okuwumlando wemvula yamuva.

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 kwezidakwa zakwa-Efrayimi wenzeka ngesikhathi sokuthululwa kwemvula yamuva. Ngesikhathi semvula yamuva umlayezo wokuvivinya uveza izigaba ezimbili zabakhulekeli, eziboniswa “ngewayini” abaliphuzayo. Ababi benqabile ukusekela ukusetshenziswa kwabo kwesiprofetho emigqeni yomlando ongcwele, kanti labo abasebenzisa indlela ethi “umugqa phezu komugqa” ka-Isaya amashumi amabili nesishiyagalombili baphuza “iwayini elisha.” Ukudakwa kwababi kubonakaliswa ukungakwazi kwabo ukuqonda isiprofetho, futhi isimo sabo sobumpumputhe sabangelwa ukungathandi ukubuyela ezindleleni zasendulo eziyisisekelo. UJesu wakhuza amaJuda aphikisanayo ngokuwabuza ukuthi kambe ake afunda yini ngetshe elaliwa, kodwa laba yinhloko yegumbi.

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.

Itshe eliba yinhloko yegumbi limelela ukuthi iqiniso lesiprofetho lokuthi isisekelo noma itshe legumbi liyaphindwa etsheni eliphezulu. Itshe le-alpha nalo liyitshe le-omega. Umgomo oyinhloko wesiprofetho omisa futhi osekele indlela yomugqa phezu komugqa, (okuyindlela yemvula yokugcina) uwukuthi ukuqala kwento kufanekisa ukuphela kwento. Umgomo oyinhloko wesiprofetho enhlanganweni yamaMillerite kwakuwumgomo wosuku lonyaka owafakazelwa lapho ingelosi yeSambulo ishumi yehla. Umgomo oyinhloko wesiprofetho enhlanganweni yabayizinkulungwane eziyikhulu namashumi amane nane ukuthi ukuqala kufanekisa ukuphela, okwaqinisekiswa lapho ingelosi yeSambulo ishumi nesishiyagalombili 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.”

IZwi likaNkulunkulu lesiprofetho lichaza ngokuningiliziwe kakhulu izinto ezithintekayo ngemvula yamuva. Elinye lamaqiniso lawo lithi izidakwa zakwa-Efrayimi azikwazi ukuqaphela imvula yamuva, futhi lokhu kwafaniswa ngamaJuda ayesikisela kuPetru ukuthi abafundi babedakiwe. Umgomo oyinhloko wendlela ubekwe ngokusobala ngokuqondile njenge-Alpha ne-Omega ngokuphindaphindiwe kulo lonke iZwi likaNkulunkulu, kodwa iZwi livalelwe bona. Indlela, umthetho oyinhloko wesiprofetho, kanye nesigijimi semvula yamuva, kuyizindikimba ezingcwelisiwe emgqeni wesiprofetho womlando omelelwe ngokuthi “umsebenzi 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.

> Kwase kufika kimi futhi izwi likaJehova wamabandla, lathi: Usho kanje uJehova wamabandla: Ngibe nomhawu ngoZiyoni ngomona omkhulu, yebo, ngibe nomhawu ngaye ngokufutheka okukhulu. Usho kanje uJehova: Sengibuyile eZiyoni, ngiyakuhlala phakathi kweJerusalema; iJerusalema liyakuthiwa umuzi weqiniso; nentaba kaJehova wamabandla iyakuthiwa intaba engcwele. Usho kanje uJehova wamabandla: Kuyakuhlala futhi amadoda amadala nabesifazane abadala ezitaladini zaseJerusalema, yilowo nalowo ephethe induku yakhe ngesandla ngenxa yobudala obukhulu. Nezitaladi zomuzi ziyakugcwala abafana namantombazane bedlala ezitaladini zawo.

> 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.

> Isho kanje iNkosi yamabandla: Uma lokhu kuyisimangaliso emehlweni ensali yalaba bantu ngalezinsuku, kuyakuba yisimangaliso yini nasemehlweni ami? kusho iNkosi yamabandla. Isho kanje iNkosi yamabandla: Bhekani, ngiyakusindisa abantu bami ezweni lasempumalanga, nasezweni lasentshonalanga; ngibalethe, bahlale phakathi kweJerusalema; babe ngabantu bami, nami ngibe nguNkulunkulu wabo, eqinisweni nasekulungeni. Isho kanje iNkosi yamabandla: Mawaqine izandla zenu, nina enizwa ngalezinsuku lawa mazwi ngomlomo wabaprofethi, ababekhona ngosuku okwabekwa ngalo isisekelo sendlu yeNkosi yamabandla, ukuze kwakhiwe ithempeli. Ngokuba ngaphambi kwalezi zinsuku kwakungekho nkokhelo yomuntu, kungekho nkokhelo yesilwane; futhi kwakungekho ukuthula kowaphumayo nakowangenayo ngenxa yokuhlupheka; ngokuba ngabeka bonke abantu, yilowo nalowo, ukuba amelane nomakhelwane wakhe. Kodwa manje angisayikuba kuyo insali yalaba bantu njengasezinsukwini zakuqala, kusho iNkosi yamabandla. Zakariya 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.

UZakariya uthi: “Maqine izandla zenu, nina enizwa kulezi zinsuku lawa mazwi ngomlomo wabaprofethi, ababekhona ngosuku okwabekwa ngalo isisekelo sendlu kaJehova Sebawoti, ukuze ithempeli lakhiwe.” Okuqinisa abantu bakaNkulunkulu ngumyalezo wesisekelo esiba yitshe legumbi eliyinhloko. Lowo myalezo uthi umlando wamaMillerite uyaphindwa emlandweni wabayizinkulungwane eziyikhulu namashumi amane nane.

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, “Uma lokhu kuyisimangaliso emehlweni ensali yalaba bantu kulezi zinsuku, ingabe kuyoba yisimangaliso nasehlweni ami na?” Lowo mbuzo ukhomba inkathi yesiprofetho “yomsebenzi omangalisayo” kaNkulunkulu oyisihloko sabo bonke abaprofethi, kodwa ubuye ukhombise nesikhathi lapho inhlangano yaseLawodikeya yabayikhulu namashumi amane nane ezinkulungwane ishintshela enhlanganweni yaseFiladelfiya yabayikhulu namashumi amane nane ezinkulungwane. Yilo kanye iphuzu elifanayo nalapho bevalwa khona uphawu, futhi yilo kanye iphuzu elifanayo lapho inhlangano ishintsha khona isuke ekubeni yimpi iye ekubeni enqobayo, okuyilapho futhi umsebenzi wokuhlanganisa ubunkulunkulu nobuntu phakathi kwaleli qembu labantu ufinyelelwa ekupheleleni njengoba indawo engcwele ihlanzwa ngempela. Lokhu kungabonakala emavesini, ngokuba umlando wesiprofetho omelwe “ngumsebenzi wakhe omangalisayo” uyisimangaliso emehlweni kaNkulunkulu nasemehlweni ensali, futhi ukubonana ngamehlo kuyisibonakaliso sobunye. Ubunye obumelwe lapha bukhuluma ngokuvalwa ngophawu kwabantu bakaNkulunkulu abalandela iWundlu nomaphi lapho liya khona, asebefinyelele ezingeni lokuthi bangakhetha ukufa kunokona nokumela kabi isimilo sikaKristu.

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

UMikha ukhomba umlando oyisisekelo wakwa-Israyeli wasendulo ngokuthi “izinto ezimangalisayo.”

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

> Njengezinsuku zokuphuma kwakho ezweni laseGibhithe ngiyakumkhombisa 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” ingumlando oyisisekelo, “omangalisayo” ngenxa yokuthi lowo mlando oyisisekelo uyaphindwa emlandweni wokuphela, omelwe yitshe lesiphetho. “Imisebenzi emangalisayo” ingumlando oqala ngetshe legumbi uphethe “ngetshe lesiphetho.” “Imisebenzi Yakhe emangalisayo” yabonakaliswa emlandweni kaMose futhi yaphindwa emlandweni kaKristu. UMose wayeyitshe legumbi, kanti uKristu wayeyitshe lesiphetho. Ngokomprofetho, uMose uyi-alpha, noKristu uyi-omega.

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

> “Eqala ngoMose, u-Alfa uqobo womlando weBhayibheli, uKristu wachaza kuyo yonke imiBhalo izinto ezimayelana Naye.” The Desire of Ages, 797.

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

UMose wafundisa, futhi uPetru wasebenzisa amazwi kaMose ePentekoste ukukhomba ukuthi uMose wayengumfanekiso 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.

> Kodwa lezo zinto uNkulunkulu ayezibonisile ngaphambili ngomlomo wabo bonke abaprofethi bakhe, ukuthi uKristu wayezakuhlupheka, uzifezile kanjalo. Ngakho-ke phendukani, niguquke, ukuze izono zenu zesulwe, ukuze kufike izikhathi zokuphumula ezivela ebusweni beNkosi; futhi iyakuthumela uJesu Kristu, owayeshunyayelwe kini ngaphambili: yena izulu okumelwe limamukele kuze kube yizikhathi zokubuyiselwa kwakho konke, uNkulunkulu akukhulumileyo ngomlomo wabo bonke abaprofethi bakhe abangcwele kusukela ekuqaleni kwezwe. Ngokuba uMose waqinisile wathi kobaba, INkosi uNkulunkulu wenu iyakunivusela umprofethi phakathi kwabafowenu, onjengami; nizakumlalela kukho konke ayakukukhuluma kini. Kuyakuthi-ke wonke umphefumulo ongayikumlalela lowo mprofethi uyakuchithwa phakathi kwesizwe. Yebo, nabo bonke abaprofethi kusukela kuSamuweli nalabo abalandelayo, bonke abakhulumileyo, nabo bamemezele ngaphambili ngalezi zinsuku. 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.

UMose njenge-alpha noKristu njenge-omega kwaqinisekiswa ngofakazi wesibili kaPetru ngoMose ekuthululweni kwePentekoste, futhi ngokwenza kanjalo uPetru ugcizelela futhi ukhomba ukuthi ingxenye eyinhloko yomlayezo wemvula yokugcina (kanye nempikiswano ephakanyiswe ngokumelene nawo) iyisimiso sesiprofetho se-“alpha no-omega.” Leso simiso siyisifaniso esihambelanayo sabayizinkulungwane eziyikhulu namashumi amane nane nesimiso sonyaka/usuku emlandweni wamaMillerite. Isimiso se-“alpha no-omega” siyisimiso ‘sesisekelo esiba yitshe legumbi eliphezulu,’ siyizimiso ‘zikaMose neWundlu;’ ngakho-ke siphawulwa ngokuphefumulelwa njengenye yamavesi engoma yesivini, okuyiyona futhi ingoma kaMose neWundlu.

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.

Ukuqala nokuphela okumelwe imigqa ehlukahlukene yesiprofetho kumele umlando lapho uNkulunkulu efeza khona “imisebenzi yaKhe emangalisayo,” futhi kungukukhanya okuvezwa ukuqonda lokho okufanekiselwa uphawu “lwemisebenzi emangalisayo” okuguqula iLawodikeya ibe yiFiladelfiya, ngaleyo ndlela ibe yitshe ethempelini elakhiwayo, njengalokhu ithempeli lamaMillerite lakhiwa eminyakeni engama-46 eyaholela ku-Okthoba 22, 1844, lapho iNkosi yafika ngokuzumayo ethempelini laYo.

> 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.

> uma kambe nanambitha ukuthi iNkosi inomusa. Nize kuyo, njengasekufikeni etsheni eliphilayo, elaliwe impela ngabantu, kodwa elikhethiweyo nguNkulunkulu, neliligugu, nani futhi, njengamatshe aphilayo, nakhiwa nibe yindlu yomoya, ubupristi obungcwele, ukuba ninikele imihlatshelo yomoya eyamukelekayo kuNkulunkulu ngoJesu Kristu. Ngakho-ke futhi kulotshiwe embhalweni ukuthi: Bhekani, ngibeka eSiyoni itshe legumbi eliyinhloko, elikhethiweyo, eliligugu; nalowo okholwa kuye akasoze ajabhiswa. Ngakho kini enikholwayo uliligugu; kodwa kwabangalaleli, ilitye abalinqaba abakhi, lona selenziwe laba yinhloko yegumbi, futhi ilitye lokukhubekisa, nedwala lesikhubekiso, kubo abakhubeka ezwini, bengalaleli; ababemiselwe khona futhi. Kodwa nina niluhlobo olukhethiweyo, ubupristi bobukhosi, isizwe esingcwele, abantu abakhethekile; ukuze nimemezele izindumiso zalowo owanibiza ukuba niphume ebumnyameni ningene ekukhanyeni kwakhe okumangalisayo; enanikade ningesiso isizwe, kodwa manje seniyisizwe sikaNkulunkulu; enaningazuzanga isihe, kodwa manje senizuzile isihe. 1 Petru 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 kukhomba isikhathi lapho isimemo senziwa khona, ngoba uphawu lwendlela luka-1888, oluhlelwe ngokuphefumulelwa njengokuvukela kukaKora emlandweni we-alpha kaMose, luthi uma selulethelwe ezinsukwini zokugcina luhambisane no-9/11, lapho umlayezo waseLawodikeya ufika kanye nengelosi yesithathu ngokokuvumelana nokuphefumulelwa. AbaseLawodikeya esiprofethweni “bayizimpumputhe,” okusho ukuthi basebumnyameni, futhi isimemo sokuphuma ebumnyameni saqala ngesikhathi umlayezo waseLawodikeya ufika ngo-1856, ngo-1888 nango-9/11. Ngo-9/11 “isimemo sokuphuma ebumnyameni” sasingesona nje kuphela isimemo sokuqonda ukukhanya kwengelosi yeSambulo isahluko seshumi nesishiyagalombili, kodwa futhi sasingukubizela ozwayo emlandweni uqobo lapho “imisebenzi emangalisayo” kaNkulunkulu iyothola ukugcwaliseka kwayo okuphelele.

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.

Sekubonakaliswe kaningi eminyakeni engamashumi amathathu edlule ukuthi incazelo yesiprofetho “yevangeli eliphakade” ingumlando lapho iqiniso lesiprofetho livulwa khona, eliqalisa inqubo yokuvivinywa enezinyathelo ezintathu, enezimpawu ezimbili zokwehluka phakathi kwalezi zivivinyo ezintathu. Izivivinyo ezimbili zokuqala zihlukile ngemvelo kwesesithathu, ngokuba esesithathu siyisivivinyo esembula ngokusobala ukuthi uphumelele yini esivivinyweni sokuqala nesesibili. Omunye umehluko kuleli vangeli eliphakade wukuthi kufanele uphumelele esivivinyweni samanje ukuze ubambe iqhaza esivivinyweni esilandelayo.

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.

Umlando “wemisebenzi emangalisayo” futhi ungumlando lapho “ivangeli laphakade” lifinyelela khona esicongweni salo, ngokuba ihora lokwahlulela elimenyezelwa yingelosi yokuqala futhi elichazwa njengevangeli laphakade lithola ukugcwaliseka kwalo okuphelele kusukela ngo-9/11. Isahlulelo okwakuqwashiswa ngaso amaMillerite kwakungu-Okthoba 22, 1844, lapho umnyango wavalwa emzekelisweni wezintombi eziyishumi, ngaleyo ndlela kufanekiswa umthetho weSonto lapho umnyango uphinda uvalwa emzekelisweni wezintombi eziyishumi. U-9/11 umemezela ukuthi ihora lesahlulelo sikaNkulunkulu sokugcina liqala emthethweni weSonto, njengoba nje amaMillerite amemezela ukuthi ihora lesahlulelo sophenyo laqala ngo-Okthoba 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.”

Kusukela ku-9/11 kuze kube ngumthetho weSonto kukhona inkathi emelwe ngokuthi “imisebenzi emangalisayo kaNkulunkulu,” futhi njengelitshe lesisekelo eliba “yinhloko yegumbi,” futhi njengokuthi “isikhathi sePentekoste,” futhi njengokuthi “uHabakuki isahluko sesibili,” futhi njengokuthi “isikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane,” futhi njengokuthi “isikhathi sokuvivinywa komfanekiso wesilo,” futhi njengokuthi “ivangeli laphakade,” futhi njengomlando ongcwele ka-“1840 kuya ku-1844,” futhi njengomlando ka-“IsAmbulo isahluko seshumi,” futhi njengokuthi “umlando kusukela ekubhapathizweni kukaKristu kuze kube sekufeni 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.

Umlando owamelwa ngendlela ye-fractal ngokubhapathizwa Kwakhe waqala inkathi yezinsuku eziyi-2520 eyaphela esiphambanweni. Ukubhapathizwa kukaKristu kwakumela ukufa Kwakhe, ukumbelwa Kwakhe nokuvuka Kwakhe, okwagcwaliseka ngokoqobo ekupheleni kwezinsuku eziyi-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.”

Lapho uMoya oNgcwele ehla ekubhapathizweni kukaKristu, kwakufanekisa ukwehla kwengelosi yesAmbulo 18 ngo-9/11. Ezinsukwini eziyisiprofetho eziyi-1260 kamuva, izehlakalo ezazifanekiselwa ukubhapathizwa zagcwaliseka ngokwezwi nezwi esiphambanweni. Umlando osuka ekubhapathizweni uya esiphambanweni uqukethe umlando ongokomfanekiso we-alpha, ogcwaliseka ngokwezwi nezwi ekupheleni kwaleso sikhathi. Imilando ye-alpha ne-omega iyizifrakthali zomlando wonke jikelele. Umlando osuka ekubhapathizweni uya esiphambanweni uyizi“misebenzi emangalisayo kaNkulunkulu,” futhi lowo mlando umelelwa futhi “ukubhapathizwa kukaKristu,” futhi futhi “ukufa, ukumbelwa nokuvuka kwakhe” kwangokoqobo, ngakho-ke futhi “ukubhapathizwa kuka-Israyeli wasendulo oLwandle Olubomvu,” futhi futhi “ukubhapathizwa kwemiphefumulo eyisishiyagalombili phakathi nomlando kaNowa.” Zonke lezi zikhathi zimelela umlando “wemisebenzi 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?

Uma kukhulunywa ngenombolo 8 njengophawu lovuko, kwakuyileyo miphefumulo eyisishiyagalombili emkhunjini okuyiyona kukhulunywa ngayo okokuqala ngenombolo eyisishiyagalombili njengophawu; futhi ngomthetho wokukhulunywa kokuqala, yonke imininingwane yesiprofetho itholakala kulokho kukhulunywa kokuqala. Leyo miphefumulo eyisishiyagalombili isuka emhlabeni omdala iya emhlabeni omusha, 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.

Leyo miphefumulo eyisishiyagalombili yaphila ngesikhathi semvula, kodwa bonke abenqaba umlayezo wesixwayiso wemvula bafa, akunjalo? Leyo miphefumulo “8” eya emhlabeni omusha, emelwe ngomlando womlayezo wesixwayiso owenqatshiwe, umnyango ovaliwe, imvula, nomhlaba omusha, yadlula ekuguqukeni kwesikhathi sokwabiwa kwezulu isuka emhlabeni omdala iya emhlabeni omusha.

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.”

Ushintsho lwezikhathi zezinhlelo zikaNkulunkulu olubeka uphawu emiphefumulweni eyisishiyagalombili eyibo abayizinkulungwane eziyikhulu namashumi amane nane nane, luwukusuka eLawodikeya kuya eFiladelfiya, okuyilo futhi ukuguquka kusukela ebandleni elilwayo elakhiwe ukolweni nokhula kuya ebandleni elinqobayo elakhiwe kuphela ngomnikelo wokolweni wezithelo zokuqala ophakanyiswa njengomnikelo wesibonakaliso ukuze umhlaba wonke uwubone, kufane nokubona isikebhe esisodwa phezu kwamanzi anesiphepho. Labo bantu bangaba-8 abavela kwaba-7, futhi umlando wokuwela komphongolo kanye nowokuwela uLwandle oluBomvu kokubili kuyizifanekiselo “zemisebenzi 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.

Leyo miphefumulo iyona eyavuswa ekugcwalisekeni kweSambulo 11:11. Bangabantu bakaNkulunkulu besivumelwano, abamelwa nguyise wabo u-Abrahama owathwala uphawu lwesivumelwano ngokusoka okwakufanele kwenzeke ngosuku lwesishiyagalombili.

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 migqa imelela isikhathi esifanayo, futhi leso sikhathi siqala ngezisekelo zango-9/11 siphethe ngomthetho weSonto. U-9/11 uyitshe lesisekelo, futhi umthetho weSonto uyitshe lokuphetha. Emlandweni wokwakhiwa kabusha kweJerusalema ngesikhathi sikaNehemiya no-Ezra, isisekelo saqedwa ngesikhathi somlando wesimemezelo sokuqala, kanti ithempeli uqobo lwaqedwa kudala ngaphambi kwesimemezelo sesithathu. Emlandweni wamaMillerite, izisekelo zamiswa ngoMeyi ka-1842 lapho kushicilelwa ishadi lika-1843. Ithempeli lamaMillerite lalizothatha iminyaka engamashumi amane nesithupha lakhiwa, kusukela ku-1798 kuze kube ngu-1844. Ngaphambi kuka-Okthoba 22, 1844, ithempeli lamaMillerite lase liqediwe, itshe lokuphetha kuyisiLilo Saphakathi Kwamabili. Lapho isiLilo Saphakathi Kwamabili siphetha ngo-Okthoba 22, 1844, i-alpha nesimemezelo sesithathu sango-457 BC kwase kuhlangane nozakwabo ku-omega ka-1844. U-457 BC njenge-alpha yeminyaka engu-2300, no-1844 njenge-omega. Kokubili kuyefana ezingeni elithile, ngoba isimemezelo noma ingelosi kokubili kuyizigijimi, futhi kokubili kufanekisa umthetho weSonto, lapho kuyoba khona isimemezelo nalapho isigijimi sengwelezingelosi yesithathu sikhukhumala sibe yisikhalo 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.”

Kusukela ngowe-457 BC kuze kube ngowe-408 BC, iminyaka engamashumi amane nesishiyagalolunye yachazwa nguDaniyeli njengenkathi amaJuda ayezophetha ngayo ukwakha kabusha, “isitaladi siyakuphinda sakhiwe, nodonga futhi, yebo, ngezikhathi zokuhlupheka.”

> 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 uqonde lokhu, ukuthi kusukela ekuphumeni komyalo wokuvuselela nokwakha iJerusalema kuze kube kuMesiya, iNkosana, kuyakuba ngamasonto ayisikhombisa, nangamasonto angamashumi ayisithupha nambili; umgwaqo uyakwakhiwa futhi, nodonga futhi, yebo nasezikhathini zokuhlupheka. Danieli 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.

U-457 BC no-1844 bayi-alpha no-omega besiprofetho seminyaka engu-2300. Kokubili kufanekisela umthetho weSonto, ngokuba njengoba kuyi-alpha no-omega kuyefana, futhi ukuphoxeka kuka-1844 kuhambisana ngokuphefumulelwa nokuphoxeka kwesiphambano. Uma u-1844 efanekisela isiphambano, futhi kunjalo impela, khona-ke umlingani wakhe we-alpha (457 BC) wenza kanjalo futhi. U-1844 kuya ku-1863 ubonisa inqubo yokuvivinywa yengelosi yesithathu. Leyo nqubo yokuvivinywa imelwe yiminyaka engu-49 ephakathi komyalo wesithathu, umyalo womthetho weSonto, nokuqedwa komsebenzi wesitaladi nodonga okwenzeka ngesikhathi sobunzima.

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.

Kusukela ku-457 BC kuze kube ngu-408 BC kungumlando we-alpha weminyaka eyi-2300, ovezayo umlando we-omega ka-1844 kuze kube ngu-1863. Le mihlomulo emibili yomlando iveza umlando wabayizinkulungwane eziyikhulu namashumi amane nane ngemva kokuba sebebekwe uphawu emthethweni weSonto kuze kuvalwe isikhathi sokuzwelwa kwabantu. Umsebenzi wabayizinkulungwane eziyikhulu namashumi amane nane uwukubiza amadoda nabesifazane ukuba babuyele “ezindleleni zakudala,” okuyinto u-Isaya ayivezayo njengokwakha kabusha izindawo zasendulo eziyincithakalo, futhi uJeremiya ayikhomba njengendlela eholela emlayezweni wemvula yokugcina. “Udonga” ngumthetho kaNkulunkulu, abayizinkulungwane eziyikhulu namashumi amane nane abayowumela emhlabeni wonke njengophawu. Lokhu kuyokwenzeka ezikhathini ezinzima zosizi lwesithathu lwe-Islamu, ngokuba yi-Islamu ethukuthelisa izizwe. Umsebenzi nezikhathi ezinzima kuyaqhubeka kuze kube uMikayeli esukuma.

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.

Ngakho-ke, uma ubona ukuthi u-457 BC kuya ku-408 BC kuyisikhathi sesiprofetho esaqala ngomthetho wesithathu futhi esamelela ngokomfanekiso isikhathi sesiprofetho esaqala ngo-1844 ngokufika kwengelosi yesithathu sasesiphela ngo-1863, khona-ke ungabona ukuthi ukuhlobana kwazo nesiprofetho seminyaka engu-2300, njengesiqalo noma njengesiphetho, kuyazikhomba njenge-alpha ne-omega maqondana komunye nomunye. Izikhathi zobunzima zikaNehemiya zifanekisela isikhathi sobunzima esaholela eMpini Yombango futhi sayifaka phakathi. Isikhathi seminyaka engamashumi amane nesishiyagalolunye emlandweni we-alpha simelela isikhathi seminyaka engu-19 emlandweni we-omega. Leso sikhathi seminyaka engu-19 saphinde samelelwa yiminyaka engu-19 ekuqaleni kwesiprofetho seminyaka engu-65 sika-Isaya.

> 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.

> Ngokuba inhloko yeSiriya yiDamaseku, nenhloko yeDamaseku nguRezini; futhi kungakapheli iminyaka engamashumi ayisithupha nanhlanu u-Efrayimi uyakwephulwa, aze angabe esaba yisizwe. 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.

U-Isaya wabeka lesi siprofetho ngo-742 BC, kwathi eminyakeni engu-19 kamuva, ngo-723 BC, umbuso wasenyakatho wathunjelwa ekudingisweni iminyaka engu-2520, okuphela ngo-1798. Le minyaka engu-19 esukela ku-742 BC iye ku-723 BC iyahambelana neminyaka engu-19 esukela ku-1844 iye ku-1863, ngoba iminyaka yokuqala engu-19 iyi-alpha yalesi siprofetho, kanti eyokugcina engu-19 iyi-omega. Emlandweni wale minyaka engu-19 inkosi embi u-Ahazi yabhekana no-Isaya ngomlayezo wemvula yakamuva, omelwe evesini lesishiyagalombili njengomyalezo “wezikhathi eziyisikhombisa.” U-Ahazi wawenqaba lo myalezo, njengoba kwenza ne-Adventism yamaMillerite yaseLawodikeya 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.

Ngaleso sikhathi, umpristi omkhulu ka-Ahazi wavakashela e-Asiriya, wabuya nomdwebo wethempeli labo labahedeni, u-Ahazi wayeselakha egcekeni lethempeli likaNkulunkulu. Lo mugqa uhambisana nendaba yomprofethi ongalalelanga owayengafanele abuyele kwaJuda ngendlela afike ngayo, kodwa wakwenza lokho futhi wakhohliswa umprofethi wamanga noqamba amanga, okumelela ukubuyela endleleni yokusebenza yobuProthestani obuhlubukayo ukuze kufihlwe ekuqondeni kwamaMillerite “kwezikhathi eziyisikhombisa,” ekugcwalisekeni okujwayelekile kwenja ebuyela ebuhlanzweni bayo uqobo.

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.”

Lokhu kwakwenzeka ngesikhathi impi yombango phakathi kombuso wasenyakatho nombuso waseningizimu iqala ukuqubuka, ngaleyo ndlela kufanekiswa iMpi Yombango yase-United States lapho isikhathi seminyaka eyi-19 siphindwa. U-742 BC kuya ku-723 BC umelela isikhathi seminyaka eyi-19 sika-1844 kuya ku-1863, esimelela inkathi esukela emthethweni weSonto kuze kube sekupheleni komusa. Umlando ka-9/11 kuya emthethweni weSonto ungumlando wokuvivinywa komfanekiso wesilo ngaphakathi kwe-United States ophindwa ekuvivinyweni komfanekiso wesilo womhlaba wonke oqala emthethweni weSonto. Ngenxa yalesi sizathu, izikhathi zeminyaka eyi-19 ezimelela umthetho weSonto kuya ekupheleni komusa, ziphinde zimelele umlando ka-9/11 kuya emthethweni weSonto, ongumlando “wemisebenzi yakhe emangalisayo.”

We will continue in the next article.

Sizoqhubeka esihlokweni esilandelayo.

> 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.

> Izwi leNkosi lafika kimi, lathi: Ndodana yomuntu, siyini leso saga eninaso ezweni lakwa-Israyeli, esithi: Izinsuku ziyelulwa, futhi yonke imibono iyaphela? Ngakho-ke batshele uthi: Isho kanje iNkosi uJehova: Ngizakusiqeda lesi saga, futhi abasayikusisebenzisa njengesaga kwa-Israyeli; kodwa uthi kubo: Izinsuku seziseduze, kanye nokugcwaliseka kwayo yonke imibono. Ngokuba akusayikuba khona mbono oyize noma ukubhula okuthophayo phakathi kwendlu ka-Israyeli. Ngokuba mina nginguJehova: ngiyakukhuluma, nezwi engiyakukhuluma liyakwenzeka; alisayikwelulwa; ngokuba ezinsukwini zenu, O ndlu enenkani, ngiyakukhuluma izwi, ngilenze, isho iNkosi uJehova.

> 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.

> Izwi leNkosi lafika kimi futhi, lathi: Ndodana yomuntu, bheka, abendlu ka-Israyeli bathi: Umbono awubonayo ungowezinsuku eziningi ezizayo, futhi uprofetha ngezikhathi ezikude. Ngakho-ke yisho kubo uthi: Isho kanje iNkosi uJehova: Akusayikubambezeleka namunye wamazwi ami, kodwa izwi engilikhulumileyo liyakwenzeka, kusho iNkosi uJehova. UHezekeli 12:21–28.

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